The founders of the new devotion : being the lives of Gerard Groote, Florentius Radewin and their followers

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Demotion

BEING THE LIVES OF GERARD GROOTE,

FLORENTIUS RADEWIN AND

THEIR FOLLOWERS

TRANSLATED INTO ENGLISH BY J. P. ARTHUR

LONDON

Dryden House., Gerrard Street, W.
1905

Ct)e founders of tDe 5l2eto
SDetootton

BEING THE LIVES OF GERARD GROOTE,

FLORENTIUS RADEWIN AND

THEIR FOLLOWERS

THOMAS A KEMPIS

TRANSLATED INTO ENGLISH BY J. P. ARTHUR

LONDON

KEGAN PAUL, TRENCH, TRUBNER & CO., Ltd,

Dryden House, Gerrard Street,

W.

1905

<

CHISWICK PRESS: CHARLES WHITTINGHAM AND CO.
TOOKS COURT, CHANCERY LANE, LONDON.

The appearance of a Kempis's " Lives of Gerard
Groote and his Followers" in an English garb,
should be hailed by Catholics with satisfaction.
The translation has been very carefully revised by
the Prior of Downside, Fr. Leo Almond, O.S.B.,
and naught will be found in it but what is edify-
ing. I trust that the book will have a wide circula-
tion, presenting, as it does, one of the brightest
pages in the history of an age in which there is
much that is sombre.

>g GEORGE AMBROSE BURTON,

Bishop of Clifton.

November *jth, 1904.

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PREFACE

ONSIDERING the wide fame of
Thomas a Kempis as the reputed
author of "The Imitation of Christ"
it is surprising that no English
translation of the " Lives of Gerard
Groote and his followers " has been
published hitherto. The Brotherhood of the Com-
mon Life to which a Kempis belonged owed its
foundation to Groote and his pupil Florentius, and
since that Brotherhood is referred to by the author
himself as "The New Devotion," and Groote is
called " Nostrae devotionis fundator," I have
thought myself justified in giving to this trans-
lation the title which it bears, although the editio
princeps gives no general title to the Lives.

The version here presented does not claim to be
savagely literal, but I hope that I have not mis-
represented the author in any material point, and
that the translation faithfully renders the mean-
ing of the original Latin. In any case I have
ix

PREFACE

not intentionally distorted or omitted a single
phrase.

An introductory chapter has been added, giving
a brief and imperfect resume of the conditions
under which Groote and his followers lived, to-
gether with certain notes dealing with matters to
which the text refers.

My cordial thanks are due to several friends
who have assisted me, especially to the Rev.
S. H. Gem, for many valuable suggestions and
references, and to M. P. S. Allen for similar
help. I am happy in having this opportunity of
expressing my gratitude to the Very Reverend
Leo Almond, Prior of Downside Abbey, who has
been good enough to read my manuscript and to
give me much information on technical points.

CONTENTS

PAGE

Preface ix

Introduction xv

The Life of the Reverend Master Gerard the
Great commonly called Groote

CHAP. PAGE

Preface : The Preface to the life of the vener-
able Master Gerard the Great, commonly

called "Groote" 3

I. Of the origin and interpretation of Gerard's

name 5

II. Of his rapid progress at the University of

Paris 7

III. How his conversion was revealed to a hermit

in Cologne 8

IV. How he was drawn to God by the Carthusian 9
V. Of his change of garb and character ...11

VI. How he separated himself from fellowship

with worldlings 13

VII. Of his abstinence, and the shirt of hair which

he wore 15

VIII. How, by the advice of the Monks, he began

to preach the word of God 17

IX. Of his labours, and his patience toward his

enemies 20

X. Of his journey to the parts about Brabant . 23
XI. Of his austerity in food and clothing ... 25
XII. Of his devoutness in prayer and in hearing

Holy things 30

xi

CONTENTS

CHAP. PAGE

XIII. Of his great love of reading the Holy

Scriptures 34

XIV. Of the abundant fruit which he bore in the

conversion of men 39

XV. Of the devout communities and monas-
teries which arose through him ... 43
XVI. Of his happy death and burial .... 46
XVII. Of the noble eulogy passed upon Gerard

by a Cantor at Paris 51

XVIII. Of his public profession of faith, and of
his delivering the true Gospel in his

preaching 52

Appendix to the Life of Gerard Groote . 74

The Life of the Revered Florentius, a Devout

Priest, and Vicar of the Church

of Deventer

CHAP. PAGE

Preface 81

I. Of the humility of Christ which Florentius

studied to imitate 85

II. Of the interpretation of the name Floren-
tius and its three glorious meanings . 86

III. Of the interpretation of his father's name

Radewin 88

IV. Of his native land, and how he went to

study at Prague 90

V. Of his honourable character in the world 92
VI. Of his conversion through the preaching

of Master Gerard 93

VII. How he despised the life of the world and

joined himself to Master Gerard . . 95
VIII. How Florentius himself, now fully con-
verted, did convert many others . . 96
IX. Of the burdens that he bore, and the

wrongs that he suffered 98

X. Of his promotion to the priesthood and

the abasement of his humility ... 100
XI. How seldom he went out, and of his in-
structive demeanour as he stood in the

Choir 102

XII. Of the simplicity of his garb .... 105
XIII. Of his humble service among the Brothers 107
xii

CONTENTS

CHAP. t PAGE

XIV. How he laboured with his hands for the

common good no

XV. Of his compassion toward the poor, the

sick, and the friendless 112

XVI. Of his feeding the poor, and washing

beggars 115

XVII. Of his abstinence and the infirmities
which came upon him by reason of

his austerity 1 18

XVIII. How he often recovered by the aid of

the prayers of the devout .... 120
XIX. How upon an Easter Even he was healed

by a Vision of Angels 122

XX. Of one who fell into a well and was

drawn out unhurt 124

XXI. Of the vision of the Rood which ap-
peared over his house 125

XXII. Of his patience, gentleness, and love

toward all men 128

XXIII. Of his devout exhortation to spiritual

prayer 130

XXIV. Of his effectual preaching and his know-

ledge of the Scriptures 133

XXV. How he set a guard upon his tongue

and avoided oaths 136

XXVI. Of three temptations that are full of

peril to the devout 138

XXVII. Of his sending forth the Brothers to

gather fruit in divers places . . . 141
XXVIII. Of his happy passing from this world

and his burial in the Church . . . 144
XXIX. Of a vision which was seen after his
death, and of the great glory which

he attained 147

A Letter and certain Notable Sayings
ofFlorentius 150

Lives of the Followers of Father Florentius

Preface 165

Life of John Gronde.

I. Of the first Congregation of Clerks in

Deventer 169

II. Concerning John Gronde 172

xiii

CONTENTS

PAGE

Life of John Brinckerinck 176

Life of Lubert Berner 181

Life of Henry Brune 213

The Life of Gerard of Zutphen 220

Life of Amilius of Buren 226

Life of James of Viana 232

Life of John Cacabus 235

Life of Arnold of Schoonhoven 256

INTRODUCTION

HE period covered by the Lives of
Gerard Groote and his followers is
the hundred years which elapsed
between 1340, the date ofGroote's
birth, and 1439, the year in which
Henry Brune died. In order to
understand the significance of the movement to
which a Kempis has given the name of "The
New Devotion," it is necessary briefly to con-
sider the conditions which prevailed at the time
when that movement was initiated and the diffi-
culties with which its adherents had to contend.

At the time of Groote's birth the Low Countries
were divided into a number of small principalities,
each of which was governed by its own Sovereign :
of these the most powerful were the Counts of
Holland and the Prince Bishops of Utrecht, who
as Motley says, " divided between them the Sove-
reignty of what afterwards became the United
States of the Netherlands." By the death of
xv

INTRODUCTION

William IV of Holland in 1355, that country was
plunged into a whirpool of civil discord which did
not subside until 1437, when Philip of Burgundy,
misnamed "The Good," obtained undisputed pos-
session of the supreme power.

The Bishops of Utrecht, in addition to their
spiritual authority, enjoyed a large amount of tem-
poral power, and were for many centuries the
most formidable of the opponents to the Counts
of Holland. The Bishopric was founded by Charles
Martell in the eighth century, that prince having
rewarded the Anglo-Saxon monk, Willibrord, with
large possessions in the neighbourhood of the
town from which the See is named, in recognition
of his labours on behalf of the Faith. Winfred or
Bonifacius who succeeded, received further ac-
cessions of territory, and by his efforts and his
martyr's death at Dokkum, Christianity was es-
tablished yet more firmly in the Netherlands.
The power of his successors, the later Bishops,
gradually but continually increased, and since in
earlier years the authority of these prelates was
frequently exercised in the defence of the people
against oppression, it rested upon a foundation
surer than any which could be laid by Royal Grant
or Charter.

The district of Overyssel with which we are
more immediately concerned, though it formed a
portion of the dominions of the prince Bishops,
enjoyed at this time a certain measure of inde-
pendence, being administered by a council com-

INTRODUCTION

posed of representatives of the nobility and of the
three cities, Deventer, Kempen and Zvvolle. The
Bishop, indeed, presided over this council, but
he seems to have allowed to its members com-
plete freedom of decision upon any points which
arose, and to have waived his rights of interference
even in cases concerning clerks who dwelt in the
three towns above named (" Belgii Confcederati
Respub.," p. 254, Elzevir, 1630). But though the
power of the Bishops had in earlier days afforded
protection to the people, their government became
more and more arbitrary and despotic, a result
which was due to a variety of causes too complex
to enumerate; certain points, however, must be
borne in mind, of which perhaps the most im-
portant is the slight deference shown by these
Bishops to their Spiritual Head. Some thirty-five
years before our period begins, Clement V had
removed the Papal Chair to Avignon, and thus he
and his successors became unduly dependent upon
the favour of the French Kings, and as a natural
consequence the Papal authority was for the time
greatly weakened. Of the Popes who reigned
during the period under consideration the first
five, namely, Benedict XII, Clement VI, Inno-
cent VI, Urban V and Gregory XI, resided in
France, but after the death of Gregory, the " Great
Schism " broke out to still further relax the au-
thority of the Holy See. It is impossible here to
describe in detail the course of this unhappy feud,
but since Groote is praised for his loyalty to
xvii 6

INTRODUCTION

Urban VI it is desirable to note the fact that the
best authorities agree that the election of that
Pontiff was regular, and that the action of the
Cardinals who declared the election void was il-
legal. It should be remembered also that whereas
the Popes named above were all of French nation-
ality, Urban VI was an Italian, and that the
Schism was due to political rather than to Reli-
gious considerations.

The election of Urban took place in 1378, and
in the same year certain of the Cardinals, claim-
ing that the menaces of the Roman populace had
hindered their freedom of choice, elected Robert
of Geneva, who took the title of Clement VII.
Urban refused to recognize his deposition and took
up his residence at Rome, while Clement went to
Avignon. Thus there were two claimants to the
Papacy, a condition of things which not only
weakened the Church by dividing Catholic Christ-
endom into two parties, but also embittered the
already existing civil and political strife. On the
death of Urban VI the Italian party elected
Boniface IX as his successor, and five years later
Benedict XIII was chosen to succeed Clement at
Avignon. Boniface was followed by Innocent VII,
who, however, survived his election by two years
only, and on his death the Italian Cardinals chose
Angelo Corrario, who is known to History as
Gregory XII. This pontiff and Benedict undertook
to resign their claims if such resignation should
seem likely to promote the peace of the church,

INTRODUCTION

but as events proved neither was willing to carry
out his promise, and in 1409 nine of the Cardinals
who had supported Benedict made common cause
with the Italian party, and the latter being thus
strengthened, convoked the Council of Pisa which
condemned and deposed both Popes, and chose
John of Candia, who took the name of Alexander V.
The deposed Pontiffs, however, refused to recog-
nize the validity of this sentence, so that there
were now three claimants to St. Peter's Throne,
and although Alexander died in 1410, the strife
of parties was not thereby lessened, since the
sixteen Cardinals who had elected him now chose
in his place another Italian who is known as
John XXIII. He it was who in 1414 convoked the
council of Constance, perhaps expecting that
Council to support his pretensions and depose his
rivals, but if this was his expectation it was dis-
appointed, for by the unanimous vote of the
Council John was himself deposed, and shortly
afterwards Gregory expressed his willingness to
resign. Sentence of deposition was subsequently
passed upon Benedict, who, however, continued
to claim, and so far as he could to exercise, the
Papal authority until his death in 1423, when the
two Cardinals who had continued to support him
chose Clement VIII in his place. Meanwhile the
Council of Constance had chosen Otto de Colonna,
who as Martin V succeeded in healing the Schism,
for in 1429 Clement, the last of the Anti-Popes,
was persuaded to resign.

INTRODUCTION

In view of the complexity of these proceedings
it may be convenient to append a table of the
Popes who reigned during the period under dis-
cussion, the names of Anti-Popes being in italics :

Benedict XII
Clement VI

Innocent VI
Urban V
Gregory XI

Urban VI \
Clement VII )

Boniface IX
Clement VII
Benedict XIII

Innocent VII
Benedict XIII

Gregory XII
Benedict XIII

Alexander V
Gregory XII
Benedict XIII

John XXIII
Gregory XII
Benedict XIII

Martin V

Besides the Schism other causes tended to
weaken the Papal authority in the country with
which we have to deal. The Bishops of Utrecht
were dependent rather upon the favour of the
Emperor than upon that of the Pope, and even
during the years which marked the increase of
the Papal authority throughout Europe, there are
many instances of strong resistance being offered
to it both in the Low Countries and elsewhere in
Northern Europe. Heresy, as Motley has pointed
out, was a plant of early growth in the Nether-
lands, and " from the earliest times neither Prince
xx

INTRODUCTION

People nor even Prelates had been very dutiful to
the Pope." Students of history will remember
many instances of resistance to the Papal claims in
England, especially during the reigns of Edward
III. and his immediate successors, and as early as
1413 the feeling of the people against the clergy
led the commons to petition Henry V. to seize cer-
tain revenues of the Church, and apply them to
the service of the State.

It is necessary, however, to go back to an ear-
lier period than this in order to trace the develop-
ment of the feeling of which such acts were the
outcome, and it is impossible to deny that ecclesi-
astical dignitaries and the subordinate clergy gave
many provocations to the civil power and to the
people at large in the years which preceded the
time of which we speak.

As early as the beginning of the twelfth century
the notorious Tanchelyn, an illiterate impostor,
caused great commotion in Brabant by his de-
nunciations of the clergy, and although his utter-
ances were blasphemous and his conduct was
grotesquely indecent, he gained for a time a con-
siderable following, a result which could hardly
have occurred had there been no substratum of
truth in the protest which he made against clerical
domination. During the progress of the same
century other teachers arose to cause divisions
and strife in the Church to which they professed
allegiance, and, naturally enough, persecution
followed, to be attended as usual by a yet more
xxi

INTRODUCTION

luxuriant growth in that which it strove to eradi-
cate. By the end of the thirteenth century the
clerical power had begun to decline. The enor-
mous wealth of the Church aroused the cupidity
of the civil power, and the depravity of many
clerks excited the indignation of thoughtful men.
Even those who would not consent to rob the
Church of her possessions, were forced to admit
that the influence of great wealth was not wholly
for good: that luxurious indolence was too often
the effect of it : and that the austerity of life and
sobriety of conduct which marked certain sects
which were regarded as heretical, could not but
give those sects a firm hold upon the minds of the
people. It was perhaps to this feeling that the
great popularity of the mendicant orders was due,
but in any case that popularity grew continuously
throughout the thirteenth century, and the orders
themselves multiplied to an extent so inconvenient
that the council of Lyons in 1274 had decreed the
suppression of all such orders as had sprung up
since the Pontificate of Innocent III. Thus four
mendicant orders only were left, namely, the
Dominicans, the Franciscans, the Carmelites and
the Hermits of St. Augustine, and the reputation
for sanctity enjoyed by these orders was such that it
became a common practice for testators to provide
in their wills that their bodies should be wrapped
in a Dominican or Franciscan habit, in the hope of
thereby obtaining mercy in the Day of Judgement.
This popularity, however, was followed by a re-
xxii

INTRODUCTION

action; thus in our own country Richard of Armagh
and others attacked the authority of the mendi-
cants, and it was to his opposition to them that
Wyclif owed the sentence of deprivation that was
passed on him. In addition to the effect of such
attacks from without, the societies were also
weakened by internal dissensions, many of which
appear to the modern reader as frivolous and
puerile, being based upon philosophical rather
than upon religious differences, though others had
their origin in more serious matters. It is, how-
ever, only necessary for our purpose to remind
the reader of the bitter quarrels between the
different sections of Franciscans and of the long
feud between the latter and the Dominicans.

Amongst other religious bodies which flourished
during this period are the Lollards and Beguines,
of whom it is necessary to make special mention,
as they are referred to in the Lives. The former
name is constantly used by English writers as if
it were descriptive of the followers of Wyclif only,
whereas the term is applied by other authors to the
Franciscan Tertiaries, the Cellites, the Brothers
of the Common Life, and many others. According
to Dr. Mosheim (" Eccl. Hist." Cent. XIV, § 36,
note) the word means primarily " a singer," and
denotes one who is constantly singing hymns to
God; " among those Lollards who made extra-
ordinary pretences to piety . . . there were many
hypocrites who entertained the most ridiculous
opinions and concealed the most enormous vices
xxiii

INTRODUCTION

under the specious mask of this extraordinary
profession. It was chiefly after the rise of the
Alexians that the name Lollard became infamous."
All sorts of wickedness and many pernicious sen-
timents were, according to the authority cited,
attributed to these Alexians, and as they were
often referred to as Lollards, the name gradually
came to be applied to any one who covered
heresies or crimes under the appearance of piety.
The name " Beguine " is also of somewhat un-
certain signification, being applied both to that
body which owed its origin to an austere branch
of the Franciscan order, and also to certain Ger-
man and Belgic societies which flourished during
the thirteenth and following centuries. It is with
the latter only that we have to do, and it is suf-
ficient for our purpose to say that though it has
been shown that certain societies called by this
name were established in Holland and Flanders
as early as the eleventh century, it was not until
the thirteenth that they gained any great celebrity.
It appears that a number of pious women asso-
ciated themselves together and lived under the
rule of a superior of their own sex, dividing their
time between devotional exercises and honest
labour. They did not, however, bind themselves
by vows, but were at liberty to quit the society or
to marry if so disposed. The name Beguine means
— likeBeghard — "one who is assiduous in prayer,"
and having been used at first of pious persons
generally, became afterwards applied to the so-
xxiv

INTRODUCTION

cieties above mentioned. After a period of pros-
perity which lasted until the early part of the
fourteenth century the Beguines fell into disrepute,
and although John XXII and his successors
afforded them some protection they continued to
fall both in wealth and prosperity, because as it
would seem they were supposed to have been cor-
rupted by the infamous opinions of the Brethren
of the Free Spirit. Hence it is that we find the
name used in the Life of Florentius as a term of
reproach. This period, marked as it was by civil
and religious discord, was of course favourable to
the production of fanatic enthusiasts and vision-
aries, such as the Flagellants who caused some
commotion in 1340, and the Dancers who dis-
turbed the Netherlands in 1373. Somewhat later,
but still during our period, arose the Brothers and
Sisters of the Free Spirit, the Men of Under-
standing, and other sects, all of which added to
the disorder of this unhappy time, and disturbed
in a special degree the country in which Groote
and his followers lived.

Although the explosion caused by the con
demnation of Huss took place in another land, its
echoes were heard and some of its effects felt in
Holland and the surrounding districts. Huss was
condemned and suffered in 1415, and his friend
Jerome of Prague in the following year; but the
religious dissensions and the barbarous war which
they caused continued to disturb further an already
distracted world, until Mneas Sylvius, the emis-
xxv

INTRODUCTION

sary of the Council of Basel, succeeded in recon-
cilingthe more reasonable section of the Hussites to
the Church, in 1 433. Whatever view may be taken
as to the justice or otherwise of the condemnation
of the views of Huss, there can be no doubt that
the demands of those of his followers who are
known as Taborites were grossly extravagant, that
their doctrines were grotesque and heretical, and
that their conduct was at least as barbarous and
cruel as that of their most fanatical opponents.

It was not by actual heretics only that the peace
of the Church was disturbed; various abuses had
slowly developed, and were tolerated by many
persons whose orthodoxy was never questioned.
We need, however, deal only with those to which
reference is made in the text.

It will be observed that Groote lays great stress
upon the evils of pluralism, and indeed the dis-
astrous consequences of the non-enforcement of
the Canons against this abuse must have been
evident to all. According to Hallam (" Mid. Ages,"
c. 7, p. 2) there were cases of fifty, or even sixty
benefices being held by a single incumbent, and in
our own country it was found that in 1367 some
clerks enjoyed more than twenty benefices. An
abuse of a like nature was the holding by persons
other than priests of ecclesiastical preferments.
Thus Petrarch was enabled to enjoy the revenues
of two benefices although he never took full orders.
Closely connected with these abuses we find the
crime of Simony, a term that, in the wider sense
xxvi

INTRODUCTION

in which Groote uses it, must be taken to include
many things besides the actual sale and purchase
of benefices, such as the traffic in Indulgences
which, as all who are conversant with the history of
this period are aware, was lamentably common.
Odious as is any traffic in the temporalities at-
tached to spiritual cures, the Church has found
great difficulty in suppressing it: as early as the
eleventh century such simony was a reproach to the
clergy in Holland and to the patrons " who made
their powers of nomination and investiture sub-
servient to their rapacity." By the ancient canons,
indeed, a benefice was avoided by any simoniacal
payment or stipulation, but for obvious reasons
this law was seldom enforced; as time went on
the practice became more and more common in
spite of the protests of upright churchmen. In
1377 the English Parliament presented a petition
to Edward III complaining of the greed of patrons,
and in Germany, according to Sismondi, things
were even worse than in England. Pope Urban VI
owednosmallpartof his unpopularity with a section
of churchmen to their fear that he would interfere
with their illegitimate profits, and the council of
Constance proposed to deal with this growing evil.
A modern reader might perhaps feel some sur-
prise at the severity with which Groote speaks of
usurers, but it is well known that from very early
times the practice of usury was regarded as
criminal. In the year 1 179 Alexander III decreed
that usurers " nee ad communionem recipiantur

INTRODUCTION

altaris, nee Christianam si in hoc peccato deces-
serint, accipiant sepulturam, sed nee oblationem
eorum quisquam accipiat." So, too, in Spain the
Inquisition took cognisance of usury, and long
after the Reformation Anglican Divines continued
to speak with horror of the practice — indeed, it
may be doubted whether the prejudice against
what is essentially a legitimate commercial trans-
action is even now dead, although the unanimous
verdict of economists ought to have settled the
question.

It is unnecessary to comment upon the protest
made by Groote against the grosser sins of his
contemporaries, but no one who takes the trouble
to examine the evidence can doubt that his pro-
tests were fully justified.

Since many references are made in the Lives
to Schools and Universities, it may be well to re-
view briefly the state of learning during this period.
The interest in classical studies, which had de-
declined during the latter half of the thirteenth
century, was revived to a great extent in the
fourteenth, and during the lifetime of Groote and
his followers many schools and universities were
founded and becameflourishing institutions, as, for
example, at Cologne, Florence, Pisa, and Prague.
The study of Greek, which had been neglected, was
revived, owing to the influence of such scholars as
Boccaccio, Petrarch, and Manuel Chrysolaras, and
although the enthusiasm for classical learning was
xxviii

INTRODUCTION

more marked in Italy than elsewhere, these great
scholars had followers in Northern Europe as well
as in their own land.

Somewhat earlier than the period with which
we deal, Clement V had given encouragement to
the study of Hebrew and other Oriental languages,
which he directed " should be taught in public
schools that the Church might never lack a suf-
ficient number of missionaries properly qualified
to dispute with Jews and Mohammedans, and to
diffuse the light of the gospel throughout the
East." Mathematical study, which was regarded
with some suspicion, owing to its supposed con-
nection with astrology and magic, had been pur-
sued with success by Thomas Bradwardine, Arch-
bishop of Canterbury (d. 1349), although the
history of such enquirers as Cecco d'Ascoli hardly
encouraged others to pursue that branch of know-
ledge. The University of Paris at which Groote
studied was specially famous for Scholastic Theo-
logy, and it is interesting to note that Groote is
said to have acquired great learning in Civil as
well as Common law, although the study of the
former was prohibited in that university: we know,
however, from other sources that the prohibition
was disregarded. The University of Prague, of
which Florentius was a member, was not founded
until 1350, but its repute grew rapidly and at-
tracted many students, until, as Badius says
(" Vita Thomae a Kempis," viii, § 7), " it became
infected by heresy," when it fell into disrepute with
xxix *

INTRODUCTION

orthodox Catholics. The reference is, of course, to
the Hussite troubles which had their origin here,
Huss having persuaded the authorities to take
away three votes from the German party in Uni-
versity elections. This produced a secession, to
which the University of Leipsic owes its origin,
and the ill feeling which the action of Huss aroused
was no doubt one of the causes which led to his
condemnation.

Another great centre of learning was the school
of Cologne, which is called by Angelius " the
child of the University of Paris and the mother of
that at Louvain." This institution was founded by
Urban VI in 1388, while the academy at Louvain
was raised to the dignity of an university by John
IV of Brabant in 1423.

Though we have some considerable knowledge
as to the subjects taught and the methods pursued
in the Universities during this period, very few
records remain of school life. A Kempis himself,
as he tells us in " The Life of Florentius," was a
pupil in the school of Deventer, of which institu-
tion John Boheme was master; a notice of this
school may be found in " De Laet. Belg. De-
script.," ed. 1630, p. 239, where we learn that
the subjects taught were Philosophy, Theology,
Hebrew, and Civil law. As to the methods adopted
we may gather some information from the chro-
nicles of Windesheim by Buschius, a contemporary
of a Kempis. In this work there is an account of
John Cele, who is mentioned in the life of Groote,

INTRODUCTION

and his biographer gives some account of the
school of Zwolle of which Cele was master from
1376 to 1417. In all probability the schools at
Zwolle and Deventer were managed on similar
lines, so that Buschius' account of the former has
some interest for us. Strict discipline seems to
have been maintained among the eight hundred
scholars, details of which may be found in the
chronicle above-named, and in Kettlewell's work,
entitled, " Thomas a Kempis and the Brothers of
the Common Life." Further information about
Cele himself may be derived from the chronicle
of Mt. St. Agnes.

The principle of Association which led to the
formation of Trade Guilds in this part of the world
was extended so as to include other interests, and
to this principle was due the formation of the
Guilds of Rhetoric which flourished in most of the
principal towns. The importance for our purpose
of such association is the influence they exercised
over the people, for it is a remarkable fact that
the cultivation of the arts and the pursuit of know-
ledge were during the fourteenth century by no
means confined to the upper classes. During the
time of which we speak the influence of these
Guilds in the Low Countries was not so great as
it afterwards became, but in France and Germany
such associations had already considerable import-
ance. Amongst other things the guilds encouraged
theatrical performances, some of which were con-
ducted in the churches, as, for instance, " King
xxxi

INTRODUCTION •

Herod and his Deeds," which was enacted in
Utrecht Cathedral in 1418 (Motley, loc. cit.).
Their efforts, however, were not confined to the
exhibition of religious dramas, and it is not un-
likely that the " idle amusements and spectacles "
mentioned in the text were entertainments or-
ganized by these societies.

Some reference must be made to the social con-
dition of the people in the days of Groote and his
followers. In spite of the disturbances which per-
petually recurred, this was a period during which
wealth accumulated with astonishing rapidity.
The flourishing condition of the wool trade in
Flanders, Brabant and Hainault was the chief
cause of this prosperity, but the fisheries of Zeland
and Holland also contributed to it. Cologne had
long been a great trading centre, and as early as
1220 the merchants of that city set up a factory
in London. The opening of trade in the Baltic
through the enterprise of the Hanseatic con-
federacy and the development of commercial in-
tercourse with southern Europe during the four-
teenth century also contributed to make this ac-
cumulation of wealth possible, and there can be
no doubt that the Trade Guilds, to which reference
has been made, assisted the merchants to resist
the arbitrary measures of their nominal rulers and
to amass riches which rivalled or surpassed those
of the ancient nobility. Agriculture, too, had
made considerable progress, largely owing to the
efforts of the Religious Houses to which grants of

INTRODUCTION

waste land were made, and these being cleared and
put under cultivation added largely to the wealth
of the countries in which they were situated.

The continuance of this prosperity appears the
more remarkable when we consider the fact that
throughout this period the countries of which we
speak were devastated from time to time by visita-
tions of the Plague and the Black Death; no less
than six of the Brothers whose lives are here
written died of these diseases, and a Kempis notes
that many others of the community met with
a like fate. The horrible pestilence called the
Plague seems to have reached Europe from the
Levant in 1346. A year or two later it ravaged
France and England, and in 1350 appeared in an
aggravated form in Germany and the Low Coun-
tries. Other severe visitations occurred in 1361,
1366, 1398, 1404 and 1439, and although we must
receive with reserve the statements of contempo-
rary chronicles as to the mortality caused by these
pestilences, there can be no doubt that a consider-
able proportion of the population was swept ofFby
them. According to Sismondi between four and
five millions died in France alone during the first
plague, and although some of the later epidemics
appear to have been less deadly, the devastation
caused by them cannot but have affected detri-
mentally the material progress of the country, and
great misery must have resulted, especially amongst
the poor, to whose service the Brothers of the
Common Life specially devoted themselves.

xxxiii c

INTRODUCTION

Another disease which scourged the country
was leprosy, and this complaint is mentioned
several times in the text. According to the greatest
living authority leprosy is caused by a diet of more
or less putrid fish. If this theory is correct, a
country like that of which we speak would be likely
to suffer, since in it fish formed the staple diet
of many of the people, and in the inland parts
especially salted fish was largely eaten, even on
occasions when abstinence from flesh was not
ordained.

The existence in France of two thousand leper
houses, and in Europe as a whole of nineteen
thousand such establishments, shows how severe
a scourge this complaint must have been (Spren-
gel, "Hist, de la Medicine," ii. 374, quoted by
Buckle). The treatment to which the unfortunate
victims of the disease were subjected added to the
horror of their lot, and the action of the Brothers
in ministering to them is the more laudable inas-
much as by so doing they ran counter to the pre-
vailing prejudices and superstitions; for at this
time — and indeed long afterwards — diseases in
general and leprosy in particular were looked upon
as indications of Divine wrath rather than as being
due to natural causes. It appears that some of the
Brothers had a knowledge of medicine, and though
Groote deprecates the practice of this art it is
probable that he was not altogether unacquainted
with it; in any case he must have had the famous
saying of Hippocrates in his mind when he laid
xxxiv

INTRODUCTION

down the rule " not to give remedies of doubtful
virtue."

It seems that the first suggestion for the forma-
tion of a Brotherhood came from Florentius (see
Buschius Chr. of Windesheim), who with the as-
sent of Groote gathered together a number of
young clerks and copyists who were willing to live
a Common Life. These persons took no formal
vows, but undertook to obey such rules as might
be drawn up from time to time for the govern-
ment of the Community, and from this small be-
ginning grew the Brotherhood of the Common
Life. Although the credit for this suggestion is
due in part to Florentius, yet Groote himself had
formerly desired to found a religious community.
Lack of means, however, and the opposition of
the existing Orders, which he foresaw, had hin-
dered the execution of this design: the former
difficulty was overcome by the generosity of one
Lambert Stuerman, who by his will left a large
sum of money at Groote's disposal; but Groote
himself did not live long enough to carry out his
desires. On his death-bed, however, he gave in-
structions to his followers to build and establish a
House, and transfer to it such members of the
original sociery as might desire to join. He par-
ticularly directed that this House should adopt
the Rule of the Canons Regular of St. Augustine,
assigning the following reasons for his decision.
He did not desire, he said, that the members of
xxxv

INTRODUCTION

the Order should be wholly separated from the
world like the Carthusians, nor that the Rule under
which they lived should be as severe as that of
the Cistercians. On the other hand, he was aware
of the advantage to be derived by adhering to the
rule of an established order, for by this means he
hoped to overcome or avoid the opposition of the
Mendicants, who would certainly do their utmost
to crush an entirely new society.

Obedient to the directions given by their leader,
Florentius, whom Groote had named as his suc-
cessor, proceeded at once to build the House at
Windesheim, a desolate place between Zwolle and
Deventer. Afterwards, as the movement gained
fresh adherents other houses were built, such as
that near Arnheim, called " The Fount of the
Blessed Mary," that near Hoern, named "The
House of the New Light," and a third, called " The
House of Mount St. Agnes," at Nemel.

The Rule which was thus adopted had been
summarized by Kettlewell (p. 173), and contains
the following headings :

I. To observe the fundamental law of Love,
and to imitate the example of the
Mother Church of Jerusalem in union
of heart and in having all things in
common.
II. To learn the lesson of Humility, accord-
ing to the pattern of the Life of Christ
and that of His nearest and most faith-
ful followers.

xxxvi

INTRODUCTION

III. To observe the Canonical Hours and times

of prayer.

IV. To take charge of the sick and infirm

wherever they be found, and to minis-
ter to their bodily and spiritual needs.

V. To avoid all affectation and singularity in

dress.

VI. To give and receive fraternal correction

and admonition from one another, to
confess our faults and to submit our-
selves wholly to our Superior.
VII. To promote in all things the interest of
the Community; to be diligent in all
duties and never to be idle.
VIII. To observe outward cleanliness and de-
cency, and to take proper care of the
body for the sake of the soul, both in
health and sickness.
In connection with this last provision it is in-
teresting to find that in consequence of the au-
sterities practised by certain of the Brothers in the
earlier days of the Community at Deventer their
health failed, and therefore the custom was estab-
lished at Windesheim of exacting from every mem-
ber a promise " to endeavour to eat well, and
sleep well."

The habit adopted by the Brothers was of dark
grey cloth, and when they became Canons Regu-
lar they wore a white rochet with a black hood.

It will be noticed that the only title given to the
head of the community in the following lives is

INTRODUCTION

that of Rector. The first " Prior " of the Order
appears to have been John a Kempis (elected in
1398), the elder brother of Thomas, to whom re-
ference is made in the life of Gronde.

The members of the Brotherhood were divided
into two classes, the Clerks and the Unlettered
Brethren ; and of these the former devoted them-
selves to the cause of education, and to copying
books in addition to the duties above indicated,
while the latter occupied themselves in manual
labour.

It is beside our purpose to trace in detail the
growth and decline of this society, but it may not
be out of place to indicate some of the causes of
that decline.

Some writers of repute have referred to a Kem-
pis, Gerard Groote and others who belonged to
this society as forerunners of the Reformation, and
it is true enough to say that their teaching and
that of certain leaders of the Protestant move-
ment had points of contact. To say this, however,
is to say very little, for the same statement might
be made equally truly of the teaching of Luther
and that of Bellarmine, whilst a very moderate
degree of ingenuity would suffice to show that on
many points Calvin was at one with St. Francis
Xavier. Groote indeed protests against various
abuses, but so also does Urban VI; and if Gerard
of Zutphen advocates the dissemination of por-
tions of the Scripture in the vulgar tongue, it was
xxxviii

INTRODUCTION

a Pope who praised the Archbishop of Florence
for publishing the sacred writings in the language
of his own country. It is hardly possible to read
the lives which follow without admitting that both
their subjects and their author were loyal to their
Church and to its head: on this point the appen-
dix to the life of Lubert Berner would appear to
be conclusive, for the temptations there described
would probably be regarded in a very different
light by one whose leanings were toward Protes-
tantism.

It is perhaps more true to say that the move-
ment called the New Devotion is one manifestation
of a tendency which, according to the direction
given to it, may become either a source of addi-
tional power, or a cause of disruption. This is not
in any sense a controversial work, for which, in-
deed, the writer has no qualifications, and these
lives, with the other writings of a Kempis, may be
left to tell their own story; but since a late writer
seems to represent the Reformation as the "fruit"
of the labour of the Brothers of the Common Life
(Kettlewell, p. 379), it is necessary to remark that
the Founder of the Brotherhood uses the words,
"Salvo Semper judicio Sacrosanctae Romanae
ecclesiae cui humillime undique et ubique me
submitto," and his followers never departed from
the principle here laid down. Had that principle
been adopted universally, the Reformation could
never have taken the course it did take. There is
a wide difference between protests that are directed

INTRODUCTION

against breaches of recognized law, and objections
made to the system of which those laws are the
Code. The former was the course taken by Groote
and his followers, while Luther for good or evil
chose the latter. Moreover, neither Gerard Groote
nor any of his followers whose lives are written
here, attacked any doctrine of the Catholic creed,
nor did they claim that liberty of interpretation
which many Reformers allowed. The decline of
the Community coincided with the rise of Pro-
testantism, but the causes of that decline are not
far to seek. In the first place the Brothers had
supported themselves to a great extent by copy-
ing books, a source of revenue which came to an
end with the introduction of the printing press.
Secondly, their schools had to face the competi-
tion of similar institutions which sprang up during
the fifteenth and sixteenth centuries. In some
cases their own pupils successfully competed with
them, in others the Institutions founded by the
Society of Jesus became popular at the expense
of the schools maintained by the Brothers of the
Common Life. Thirdly, " when the struggle about
the Reformation became acute, the Papal Party
insisted that those who clave to the Church as a
divine institution, must either withdraw from their
monasteries or give in their adherence to them,"
and " This led to a great disbandonment of the
Brotherhood" (Kettlewell, p. 379). From this it
appears that even in the later days to which the
passage quoted refers, the Brotherhood as a whole
xl

INTRODUCTION

had not adopted the tenets of the reforming party,
while in earlier times, as we have already seen,
the members were thoroughly loyal to Rome; in-
deed, the association received the approbation of
the Council of Constance, which would not have
been given had their fidelity been suspected.

The text which had been adopted for this
translation is that of Somalius, which was pub-
lished in 1600. The Editor tells us in his preface
that he collated all the known manuscripts, and
paid special attention to those which he found
written in a Kempis's own hand, in the monastery
of St. Martin at Louvain; he, however, omits, as
he says, certain lives, because the manuscripts
were in so bad a condition that he could make
nothing of them. It appears uncertain whether
these omitted lives were really by Thomas a
Kempis. The earliest printed edition is that pub-
lished at Nuremberg in 1492-1494^ which copies
are to be found in the Bodleian Library at Oxford
and in the British Museum, and this edition con-
tains no lives other than those given by Somalius.
The book begins with the "Imitation," which
occupies twenty-six leaves, and goes on with
" Tractatus de meditatione Cordis Johannis Ger-
son," the inclusion of which work in a volume
devoted to Thomas a Kempis, is remarkable in view
of the controversy which has arisen with regard
to the authorship of the "Imitation," It is beside
our purpose to discuss this vexed question, as
xli

INTRODUCTION

there is no doubt as to the authenticity of the
" Lives " or of the propriety of their attribution to
a Kempis, but it may be worth while to mention
the fact that the present writer has seen a MS.
of the first book of the " Imitatio," whose date
would seem to be about 1423, in which that work
is assigned to a Carthusian Monk.

Besides the Nuremberg Folio there are other
printed editions earlier than that of Somalius,
which the latter seems to have consulted, namely,
the works of a Kempis published in Paris by
Jodocus Badius Ascensius in 1500, and re-issued
in 1549. For purposes of correction this edition
is of little value, since the same blunders and mis-
prints occur frequently both in this and in Soma-
lius' edition; but it is interesting as containing a
Life of a Kempis in twelve chapters written by
the Editor, of which the eighth gives some further
particulars as to Gerard Groote, while the eleventh
contains a long exhortation addressed to a Kempis
by Florentius Radewin.

" The Lives " are written in the form of a dia-
logue between an elder Brother of the house and
a Novice, and were no doubt intended for the in-
struction of those who should join the Brother-
hood. In the Nuremberg Folio the whole of
Book II (the Life of Florentius) is entitled " de
humilitate Christi," a title which is confined in
Somalius's edition to the first chapter of this
biography; this heading gives the key-note to the
whole composition, for throughout the Lives the
xlii

INTRODUCTION

virtues upon which the author insists most strongly
are those of humility and obedience. There are
several points to be noted with reference to the
matter contained in these biographies, (l) The
use of quotations from the Bible is somewhat
peculiar, or at least may strike the modern reader
as being so; e.g., passages are taken away from
their context and made to bear a meaning other
than that which they were intended primarily to
convey. This " mystical interpretation " was then
regarded as legitimate, and, indeed, is still so
regarded by many persons. The quotations are of
course from the Vulgate, and the translations are
taken usually from the Douay version.

(2) With regard to the last chapter of Groote's
Life, it is obvious from a perusal of the original
that the whole is taken from notes made by Gerard
himself, which notes were left in a fragmentary
condition, and were not thrown into regular literary
form, probably because they were intended for
the writer's own guidance and not for publication.
Thus we find constant changes from the first to
the second person, and it is often doubtful where
the consideration of one subject ends and that of
another begins; this is particularly noticeable in

§16.

(3) Hirsche has remarked that " the details
given in these eleven biographies are either de-
rived from the personal experiences of a Kempis
himself or are drawn from the testimony of re-
liable witnesses," and the manner in which some

xliii

INTRODUCTION

of the incidents are related suggests that even
when the author does not expressly mention his
own name he was personally concerned in the
events which he describes. Thus we gather a
certain amount of information as to a Kempis
himself, which is the more interesting in view of
the scanty knowledge which has come down to us
directly of the life of one whose name has become
a household word.

(4) Appended to these biographies is a life of
the Virgin Lydewig, to whom reference is made
in the notice of Arnold of Schoonhoven. This life
is not included in the present translation, which
is devoted to the Lives of Groote and his followers
only. There is little doubt, however, that it is an
authentic work of a Kempis, as a copy of it exists
in his own handwriting, though the original MSS.,
containing the Lives of the eleven Brethren and
the chronicles of Mount St. Agnes have disap-
peared. On the other hand, the life is prefaced by
a dedication ascribing it to " Frater N pauper
peregrinus," but this may easily refer to Thomas
himself.

I have already disclaimed any intention of
entering into the controversy regarding the author-
ship of the " Imitatio," but as several passages in
the latter work are closely parallel to sentences
in the Lives it seems advisable to call attention
to the fact. The reader will find particulars in
" Hirsche," v. 2. p. 523.

(6) The date of the composition of these lives
xliv

INTRODUCTION

cannot be determined with certainty. Hirsche
states that 143° 's tne ^ast date that occurs, be-
ing the year of Arnold's death, but as I have
already pointed out, the text which has been
adopted gives 1439 as the last year of Henry
Brune, and there is reason to think that this date
is correct since Brune is said to have lived "long
after those who had known their first fervour in
the Devout Life with him." All we can say on the
question of the date is that the Lives were written
later than 1440 and that the author was upwards
of sixty years of age when he wrote them.

Hitherto no complete translation of the Lives
into English has been published, although several
writers have made extracts from them. The Rev.
S. Kettlewell in his " Thomas a Kempis and the
Brothers of the Common Life " has given us ver-
sions of selected passages, and as the present
translation differs widely in many places from the
versions given in the work named it may be desir-
able in the interests of accuracy to refer to some
of the more prominent of those differences. In
Groote, chap, viii, § 2, we have a passage which
runs thus: " Cum tuba salutari intonaret . . . com-
mota sunt corda plurimorum a facie formidinis
Domini, et a ventura ira judicii extremi, et ignis
extremi ": according to Kettlewell this means that
Groote " entirely abandoned the vulgar arguments
drawn from the fears of Hell," an interpretation
which is both impossible in view of the original
xlv

INTRODUCTION

text, and is a complete misrepresentation of
Groote's teaching (Kettlewell, op. cit., 2nd ed., p.
70). Again in chap, ix, § 2, we have " Tanto
libentius doctrinam audiebant quanto majora pie-
tatis beneficia in eo redundare videbant." Kettle-
well takes this to mean that the more the scribes
listened to Gerard's teaching " the more did they
seem to abound in beneficent acts of piety," (Kettle-
well, p. 72.) So, too, in Florentius, chap, xiv, § 3,
" Incontinenti expedivit" is rendered by "he
extricated the incontinent man " (Kettlewell, p.
106), whereas the passage means, as I think, " he
settled the matter out of hand": and in chap, xix,
§ 3> " quod cuidam revelatum esset quod adhuc
supervicturus esset" is translated "it was revealed
respecting him to some one who is still living," a
rendering which is grammatically impossible.

Such slips as " a quarter of an hour " for " quarta
hora," "liquor" for "cibus," "soul" for "mensa,"
and the like, are of small moment, but they show
at least that to differ from a translator who com-
mitted such blunders does not argue a great
amount of audacity. More serious, however, are
such mistakes as that made in the " Life of John
Ketel," when Kettlewell makes a Kempis say that
John was " so lately well known to me " instead
of " in old days well known," etc. In regard to
this it is only necessary to observe that Ketel had
been dead for more than forty years when a Kem-
pis wrote these words, and to use the phrase " so
lately" is to confuse dates. It is not necessary to
xlvi

INTRODUCTION

multiply instances of the mistakes, more or less
important, made by this translator, but the re-
liability of his work may be judged by " quid
praetendit ille bonus homo " — what a good man
he has shown himself to be; " integros panes " —
"the whole of the bread" though the context
requires " whole loaves: " " ferens patienter verba
increpantis " — " hearing the words with incredible
patience." All these blunders occur in the transla-
tion of a single page of the Latin.

Kettlewell's work, however, is not without its
value, as apart from his extracts from the Lives,
it contains much information that is of interest to
students of a Kempis, and the present writer would
not have singled out the above passages for adverse
comment but for his desire to justify himself in
differing from one who is regarded as a leading
authority.

xlvii

THE LIFE OF THE REVEREND MASTER

GERARD THE GREAT COMMONLY

CALLED GROOTE

THE
LIFE OF GERARD THE GREAT

PREFACE

#£ The Preface to the life of the venerable Master
Gerard the Great, commonly called " Groote "

(O

ITH the help of God, and daring
much for the sake of Charity, I
will try, my most beloved brother,
to set forth the acts of the Fathers,
though I recount but few out of
many: and this I do by reason of
thy frequent importunities, and for the common
good.

Now since many Fathers and devout brethren,
who were of old well known to me, are fallen
asleep, I fear not to speak of their virtues, that
by so doing I may leave a good memorial of them
to those that come after, when I speak of the ex-
cellent example which they set, to enhance yet
more the honour of the name of God. I will begin
therefore from that notable and devout preacher
the venerable Master Gerard who is surnamed
" Groote."

THE LIFE OF GERARD THE GREAT

(2) After this, if the Lord will, I will add further
certain examples of holy couversation, drawn from
the lives of those devout brethren who were his
disciples, hoping thereby to stir up thy devotion,
and that of other single-minded brethren.

Though I did not see Gerard in the flesh, yet
have I known in the body divers men who owned
discipleship to him, and from these I have often
heard of his good deeds; so that thou must not
think that I have devised these things of mine own
imagination, but rather that I have received a faith-
ful relation thereof from trusty persons, both men
and women.

CHAPTER I

*£ Of the origin and interpretation of Gerard's

0)
j HE venerable Master Gerard, called
the " Great," was a citizen of the
city of Deventer, born of honour-
able parents of that same place,
and tenderly nurtured by the lov-
ing care of his family; the name

which he inherited from his earthly parents was
apt enough, but by Divine providence it was after-
wards changed for a better ; for he who had ex-
changed his former manner of life for a new mode
of living, justly deserved that his name too should
have a godly signification by reason of his signal
virtues, as the following narrative will show.

(2) His name Gerard may be interpreted as
meaning one " gerens artes," that is, " cultivating
the arts," because beinggiven up to literary studies
he was deeply learned in the liberal arts and in
many sciences: or again the interpretation may
be "gerens ardorem" — one who cultivates a burn-
ing zeal — because, being mercifully prevented by
the grace of God, his inner man was inflamed by
5

THE LIFE OF

the love of Christ, and moved by an irresistible
impulse to enhance the Glory of God: or thirdly
one may say that he was rightly named Gerard
as being one " gerens ardua " — cultivating that
which is on high — because being wholly turned
to God, he during his life did mighty and lofty
deeds, lifting his mind earnestly to the contempla-
tion of heavenly things, and by his preaching con-
verted many peoples to the amending of their lives.
His life, his words, his character, and his teach-
ing were a light and a flame to all this land of
ours: so in fact, as in name, he was "great" in
the world — endowed with wealth, honour, learn-
ing, and high place: yet his greatness stood out
more conspicuously from his contempt of worldli-
ness, and his imitation of the lowly life of Jesus
Christ, and also from the abundant harvest of fol-
lowers whom he brought to Him, as the traces left
behind him do clearly show.

(3) This man therefore shall be held in per-
petual memory, a man who in our own day was a
teacher, following the regulations of the orthodox
faith; and one who by his pious example restored
the position of our Holy Religion. Although for
a long time he mixed carelessly and thoughtlessly
in the concerns of this world, yet, after his con-
version, his life was truly exemplary, being spent
in the deepest humility and devotion, in holy
poverty and frequent fasting, a life too which he
ended well and with a happy issue of his strife.

GERARD THE GREAT

CHAPTER II

6€ Of bis rapid progress at the University of Paris

(0

HEN he was growing toward man-
hood, Gerard was sent by his
parents to the University of Paris,
and being furnished with abundant
means, beyond those of many of his companions,
he busied himself with those pursuits for the sake
of which he had come. At that time he was not
seeking the glory of Christ as the end of his
studies, but pursuing the shadow of a great re-
putation he was chiefly anxious for the praise of
men.

(2) In a short time, however, having passed
through the usual course for students, he eagerly
sought for higher place ; and in virtue of his good
understanding, a Master of Arts degree was con-
ferred upon him in the eighteenth year of his age.
Having gained this degree, and being fired by a
natural genius and puffed up with worldly know-
ledge, he was rewarded with preferment in the
Church, and received amongst other benefices a
Canonry in the Church of Aix. But hitherto he
walked in the broad ways of the world, not being
yet inspired, until by the mercy of God he was
changed into another man.

THE LIFE OF

CHAPTER III

<t€ How his conversion was revealed to a hermit in
Cologne

c)

UT inasmuch as the Almighty and mer-
ciful God, who alone workethgreatmar-
vels, had decreed to loose this learned
and most famous Master from the bonds
of this present world, He brought the process of
that conversion to full effect; and this conversion,
unexpected and unknown to the generality of men,
was beforehand revealed and foretold to a certain
hermit in Cologne.

(2) For when on a time Gerard was in that city
and wandering idly was watching some worldly
games, the aforesaid hermit, expressly mention-
ing the name and describing the dress of Gerard,
foretold that his conversion should shortly be
brought to pass, and should be of profit to many.
Wherefore a certain man, who knew of this
prophecy, came to Gerard where he was standing,
and said, " Why standest thou thus intent upon
empty things? Thou oughtest to become another
man."

This saying about himself Gerard thought but
childishness, nor did he at the time dwell much
upon it; but God who hath foreknowledge of the
future and doth not deceive, after a short time
brought the word to pass as He had fore-ordained,
aud re-called to Himself Gerard whom He loved,
from the paths of iniquity to the state of godly
living, working by means of a Religious of the
Carthusian order.

8

GERARD THE GREAT

CHAPTER IV

*€ How he was drawn to God hy the Carthusian

(0

HERE was in the district of Gelders,
near the city of Arnheim, a certain
Religious that was Prior of the Car-
thusian Monastery in Monichuysen, a
man of learning and piety who had formerly, when
in the world, been intimate with Gerard. This
man being full of compassion and drawn towards
his neighbour by his zeal for souls, began to con-
sider in what way he could have speech with
Gerard and treat in private with him for his sal-
vation, so that a man so great, and a master so
learned might not perish in the world, but might
be snatched from out the snares of the Devil by
the aid of God and be joined to the number of the
elect.

Now at that time particularly the disposition of
the world seemed to be on all sides turned to evil,
so that there were few who preached the Word of
Life both by example and precept, and fewer still
who followed the rule of continency ; and this was
above all things lamentable, that those who pro-
fessed the name of Holy Religion and the state of
the Devout Life through lack of inspiration fol-
lowed but lamely in the footprints of the Fathers
who had gone before. Amongst the Carthusians
indeed the light of the Heavenly Life remained,
though hidden; to carnal men their rule seemed
to be austere enough, but yet it was most accept-
able to God, and to men of fervent spirit a thing
pleasant and worthy to be chosen.
9

THE LIFE OF

(2) Meantime it happened that for some reason
which arose, the aforesaid Prior went to Utrecht,
and when he knew that his beloved Gerard was
there he hastened lovingly to hold converse with
him; and soon, on a good opportunity, let down
the net of holy exhortation to draw this great fish
from the waves of worldliness.

He approached Gerard as his familiar friend,
greeted him as his old comrade and exhorted him
with words of wisdom as his kindly host : he
spoke to him as to a man of learning of " The
Sovereign Good " ; he laid before him the rewards
of Eternity and the terrors of the judgement to
come, with mingled kindliness and severity: he
praised the Religious Life, and denounced the
ways of the world, showing that everything be-
neath the sun shall perish. "Death," he said,
" doth hang over every man, but the day and
hour of death are unknown. But oh! how great
are the gifts promised to those that follow Christ."
The grace of God was present with them during
this holy converse, which was oftentimes repeated;
the heart of the hearer was softened, and the re-
verend Master believed the words spoken to him ;
he assented to the Prior's words as true, and was
led by his reasoning; he was attracted by the
promises, and confirmed by the examples of the
Saints. At length he resolved to change his mode
of life for a better, and by the favour of God to
renounce the pomps of the world.

(3) The Prior, perceiving this, was greatly de-
lighted in that the seed from God had fallen upon
good ground : and he rejoiced with exceeding joy
over this great fish which was caught by the hook
of Christ to be drawn thereby the sooner from the
whirlpools of the Sea. He returned joyfully to his

10

GERARD THE GREAT

community and rendered thanks to God from
Whom is every good thing, and confessed that he
himself had not framed his discourse in vain.
" For," quoth he, " I have hopes that I have cap-
tured Gerard, and in regard to his conversion I
have faith that he will be ready to hold to his good
resolution and to prove it by his deeds." Oh ! over-
powering and glorious mercy of our Saviour ! Oh !
unspeakable virtue and grace of the Holy Ghost,
which with ease can change the heart of man
when He taketh up His abode therein, and doth
enlighten it. This is the transformingpower of the
right Hand of the most High Who doeth marvels
in the heaven above, and showeth signs in the earth
beneath: Who driveth away the darkness and
poureth light into the heart. This is the mighty
power of God alone, who with the blessings of His
mercy hath prevented His beloved servant, Gerard,
and hath changed him from a lion into a lamb.
Before time was He ordained that Gerard should
be one with Himself, and in the fullness of time
He hath made him ready to preach the Word of
good tidings to many cities and peoples, for the
glory and honour of His Holy Name.

CHAPTER V

<t€ Of his change of garb and character

(0

OT long afterwards, Gerard began to
carry into effect that upon which of his
own good will he had determined. So
., his mind being made sure, and con-
firmed in Christ, he resigned all his preferments,
11

THE LIFE OF

and changed his secular dress for a simple habit
as befitted an humble clerk who prefers the con-
tempt of the world before riches.

A rumour went abroad amongst the people ; and
many wondering at the strangeness of the matter,
spoke to one another saying " What can his reason
be, and what change hath befallen him; hath much
learning made him mad? Lo! he who formerly
went in fair clothing, now is clad in rough and sad
coloured wool. He who delighted in feasting and
in varied meats, doth now reject pleasant food, and
seeketh poor fare; he doth flee from high place,
and loveth poverty." But yet the hand of God was
with him, and he began to labour faithfully in the
name of the Lord.

(2) Holding the common talk and vain chatter
of men in small esteem, Gerard turned himself to
God with the strength of his whole heart, for he
said, " I have chosen to be an abject in the house
of my God rather than to dwell in the tabernacles
of sinners"; and so, God working with him, he
exchanged riches for poverty, pride for humility,
luxury for self-denial, unstableness for a stedfast
mind, worldliness for a spiritual life, subtlety for
devotion and singlemindedness. While the people
were talking and wondering at the sudden change
in so great a man, one of his fellow citizens who
was of high position came to him secretly, wishing
to know more fully the purpose of the reverend
master in fleeing from the joyous companionship
of the world.

(3) And when he had inquired anxiously of
him about many things, and had heard fully the
explanation of the mystery of Gerard's renuncia-
tion, he was so instructed in the matters of which
he had doubted, that he went away greatly edified

12

GERARD THE GREAT

and said: "Why do these ignorant and vulgar
folk speak words so senseless of this good and
prudent man? Never was he so wise and full of
knowledge as when of late he fled from the world
and left its ways, and in an humble spirit resolved
to be the servant of God. How happy would that
man be who should be willing to imitate rather
than to insult one who hath done so well. If he
shall continue in this good course, he shall be the
means of much good."

CHAPTER VI

♦€ How he separated himself from fellowship with
worldlings

<f>

EST the holy seed planted in Gerard's
heart by God should be trodden under
foot of them that passed by, or lying
uncovered should be devoured by the
fowls of the air; lest the light that was kindled in
him should be extinguished by an empty wind, in
place of being kept beneath a bushel and nour-
ished by the oil of inward devotion; and lest the
tender and fragile reed, being blown about by the
breeze of vanity, should be soon bent earthward
and not strengthened with power from on High,
the humble Gerard resolved to go apart for a time,
to separate himself carefully from worldly sights
and converse, to release his mind from all the
cares of the world, and to be at leisure for the
things of God only, and for his own soul. By this
means he would first learn in his own person that
of which he must afterward become a teacher,
13

THE LIFE OF

and having tasted the sweetness of the things of
God, he would more calmly bear adversity for the
truth's sake, and not fear the assaults of the Devil
which might be brought against him.

(2) He departed therefore from his city, and
from his father's house, and came to the country
of Gelders to the Carthusian Brothers in Moni-
chuysen whom he loved in the love of Christ. By
these he was received with reverence and was
given a cell as being a guest worthy to be loved:
and entering into it joyfully and eagerly he said
in the exultation of his soul with Blessed Peter,
" Lord, it is good for us to be here."

There he called back his heart from its former
wanderings, there he wiped away the mildew of
his old life and restored the image of his inner
man to purity — there he broke the rising storms
of passion by watching and by fast, and overcame
the various assaults of Devils by prayer and tears,
saying with Holy David, " Lo 1 have gone far off
flying away; and I abode in the wilderness. I
waited for him that hath saved me from pusillan-
imity of spirit and a storm." I too have seen the
place of his habitation, in which this light of God,
this friend of the Almighty, was hidden for a
season, until he should be placed upon a candle-
stick, that he might show an example of light
to all.

H

GERARD THE GREAT

CHAPTER VII

*e Of his abstinence, and the shirt of hair which
he wore

(0

HIS new soldier of Christ therefore,
fearlessly took his post in the Car-
thusian Camp: and within he was not
overcome by the weariness of his cell,
nor abroad was he broken down by the burden
of his toil, but as a true son of the Cloister he
kept watch over both heart and lips. Moreover
he carefully tilled the field of his own heart,
making a daily and rigorous inspection of the
same, rooting out the thorns of vice and sowing
the seeds of virtue.

So Gerard waging spiritual warfare against
flesh and blood, was by his retreat strongly armed
against himself that he might the more quickly
overthrow the Devil, the Ruler of this world and
the Prince of Darkness.

He did not pamper himself, as loving luxury,
nor spare himself as being weak, nor make ex-
cuses for himself as being innocent, nor put off
the time of repentance like a careless and luke-
warm servant; but mindful of his former evil
living, he took unto him the spirit of contrition,
and for the name of Jesus, crucified his own flesh
with its affections and lusts, desiring to win favour
in the sight of Christ. Though his body was frail,
he laid upon it frequent fasts; he abstained from
flesh (as is the custom of the Carthusian order),
and also from many foods which that Custom
allows; he prolonged the watches of the night,
15

THE LIFE OF

and drove away the heaviness of sleep from his
eyes by standing-, by prayer and by genuflexion;
and in the spirit of devotion he compelled the
body to be a slave to the soul.

(2) He girt his loins with a cloth of hair which
was very rough and full of knots that the wan-
tonness of the flesh might not allure him: and he
faithfully mortified the body for the soul's sake,
constraining his reins with the firm strength of
purity. Thus he truly, and to the very letter ful-
filled the words of the prophet in the Psalm, and
could justly say, " But as for me, when they were
troublesome to me I was clothed with hair-cloth."

" O good Master who were they that were thine
enemies in the Cloister?"

" Verily the desires of the flesh, the allurements
of the world, and the temptations of the Devil."

" Wondrous is it that in this retreat where thou
dwellest far from worldly things thou shouldest
have temptations!"

" I am not safe, neither I nor any man who is
born in sinful flesh ; but that I may not be over-
come of depraved affections or moved by evil ex-
ample I have sought a place of solitude in the
greater hope of divine protection. Even Christ
Himself was never so openly tempted as when He
entered into the desert and fasted from food, and
yet He was not disturbed by any human passion.
I, therefore, who am a sinner, that I may give the
more satisfaction to my God, have withdrawn my-
self from men and humbled my soul with fasting
that my prayer might be turned into mine own
bosom."

A certain devout sister, whom Gerard had con-
verted, told me certain things: how that after his
death she saw his hair shirt, and touched it with
16

GERARD THE GREAT

her hands; it was very long and rough and had
many knots in it for the infliction of greater pun-
ishment upon him.

CHAPTER VIII

<t£ How, by the advice of the Monks, he began to
preach the word of God

(>)

UT as the devout and learned Master
continued in the increase of virtue, and
in proportion as Christ grew more sweet
to him so much the more did the world
become of no account in his sight: and when by
the ordinance of God the time of his fruit-bearing
was at hand, it was determined by these wise and
religious brethren that this burning and shining
light should be placed upon a candlestick to give
light to them that are of the household of God, in
order that by the voice of his preaching, and by
the example of his holy conversation he might
kindle the hearts of sinners.

It would have been good that a man of such
mighty power should be continually at leisure for
the things of God and his own soul in the solitude
of the Cloister, but they hoped to gain yet greater
good and higher glory for God by sending him
forth; because a learned man like Gerard who
was apt for preaching but less apt for bearing the
burden of a Religious order — one moreover who
had learned to tread the path of humility by de-
spising all earthly things — would be of profit to
more souls by openly preaching the Word of life.
By so doing he would bring the greatest gain to
17 c

THE LIFE OF

Christ and lead many with him to the eternal
kingdom; and the more fervently he laboured for
the salvation of souls in this present world, so
much the more glorious would he be in the world
to come.

(2) For three years he devoted himself to study
and prayer before he began to preach; thus this
faithful herald was furnished with spiritual armour,
and with the writings of the Scriptures, that he
might announce the good tidings of the Word of
God in the cities andvillages; he had many hearers
both clerks and lay folk as well as the Religious
Orders: men and women; small and great; learned
and unlearned; men of high degree and coun-
cillors; rulers, slaves and free; rich and poor;
men of the land and strangers. When he sounded
upon the trumpet of salvation withholding from
the ears of his hearers no note that was necessary
thereunto, but openly proclaiming the full pur-
pose of God for all men according to their state,
condition, sex and age, the hearts of many were
moved to flee from before the face of the anger of
God, the coming wrath of the last judgement and the
final fires of Hell. He " placed the axe to the root
of the tree," according to the saying of the blessed
John the Baptist — " Let all men therefore " (said
he) " fear the strict judge, abandon sin, and bring
forth fruits meet for repentance — let them be for-
ward to do the will of their Holy Creator and
appease Him, by being instant in prayer, alms-
giving, and fasts."

Many who heard his discourse were pricked to
the heart, and coming to him yielded themselves
to his direction, putting away all the vanity of the
world. Some also in their zeal for chastity re-
mained virgin, and some who had taken the vow
18

GERARD THE GREAT

of continency gathered together others with them
for the service of God.

(3) But since the righteousness of the good sufFer-
eth the envy of evil men, some persons of corrupt
mind, lovers of the world and followers of luxuri-
ous living, often spoke against Gerard, for they
hated the way of truth, and were enemies of every
good thing.

These persons secretly defamed the man of God,
and sometimes by open railing strove to stir up a
tumult against him, and that because he argued
with severity against their own vices and crimes:
but a yet more wicked thing was done, in that
certain priests and prelates and wandering friars
thought it unworthy to bear with the teaching of
so great a man and with his eagerness for justice
to be done upon those that deserted the holy law.
They strove therefore to blacken his fame, and to
fight down his constancy of purpose, of whom he
himself writes in one of his letters. " Many snarling
folk are come about me, who rage even as the fire
among the thorns, but they do not appear openly."
Wherefore this lover of Christ, this zealot for souls,
was neither shaken by the threats of his enemies,
nor vexed by the dispraise of them that upbraided
him; for he was founded upon a strong rock be-
cause he sought not the glory of the world, nor
feared to suffer shame for Christ. He was ready
indeed for the truth's sake, and for the Gospel of
God, to yield up both body and soul so as to pro-
mote, and wheresoever it might be, to extend His
glory. And so blessed be God who raised up for
us such a preacher and sent him forth to preach;
for it was through him that there shone upon us
who are in this lower world, the Light of the
Heavenly Life.

19

THE LIFE OF

CHAPTER IX

m* Of his labours, and bis patience toward bis
enemies

(>)

T were a long task to tell of the labours
which he underwent in preaching, the
conflicts of disputation which he main-
tained against subverters of the faith,
and the exhortations which he delivered to streng-
then in their holy purposes the brethren and
sisters who had given themselves to the devout
life. These things are most clearly shown in the
letters which he wrote to divers persons for their
consolation. Thus he says in one letter written to
the priests in Amsterdam, who were very well
known to him. " Be not afraid, my most beloved,
if ye have heard my evil report from the men of
Kempen. All things are turning out as I hope in
accordance with the will of God. Let Charity
burn within us with no sluggish flame but fiercely.
Let us despise these filthy communications and
be ensamples of the Most High, to the Glory of
our Creator."

When he perceived that many prelates of the
Church were opposed to him, and that his preach-
ing was being hindered by the envy of his enemies,
and that he was forbidden to preach by an edict
craftily obtained, he yielded in a spirit of humility
to this rage and envy, being unwilling to stir up a
tumult amongst the people against the clergy.
Moreover, he said to the common folk who took
ill this inhibition as having been obtained by false-
20

GERARD THE GREAT

hood: "They are our prelates, and as is fit-
ting and due we wish to obey their edicts; for we
seek not to hurt any, nor to stir up a scandal.
The Lord well knoweth His own whom He hath
chosen from the beginning-, and He will also call
them by His grace, without our aid, in what man-
ner soever He will." He therefore held his peace
for a time, and meanwhile gave himself to private
exhortation, counting out the riches of the Word
of Consolation with an eager heart to all who
came to him, — as also the blessed Paul saith :
— " and I myself will be spent for your souls,
seeking not what is profitable to myself but to
many."

(2) He also caused several books of sacred
theology to be written out by the pupils whom he
attracted to him by his excellent discourses: he
paid them wages, inviting them to come to his own
house and hear the Word of God more often, that
80 he might dispose them to chastity, and to the
amending of their lives, by which means they
might become partakers of everlasting blessed-
ness, being fashioned to a new and holy life, if they
should renounce worldly courses. Meanwhile with
Godly prudence he did not pay all their wages at
one time, but divided the money into several por-
tions, in order that they might often come, and
with such opportunities for intercourse with him
might find grace; and these men came the more
gladly as they saw beneficent acts of holiness
abounding in him — for Gerard earnestly strove to
win some of these writers to Christ, a purpose
which by the favour of God was shortly brought
to pass. He loved to speak with such simple-
minded and less learned men rather than with the
wise of the world, because the innocent and the
21

THE LIFE OF

needy for the most part give place to the pur-
poses of God more readily than the worldly-wise
who trust in their own wisdom. For which things'
sake the prophet David said, " The innocent and
the upright have adhered to me because I have
waited on Thee."

(3) A certain man of the order of mendicants,
a Religious in garb, but a worker of mischief in
speech, began to speak against the venerable
Master in many things, and when he could not
overcome him, he hastened to the Curia at Rome
to bring a suit against this man of God, or by some
other crafty device to impose silence upon him:
which thing he would have feared to do if he had
been moved by the Spirit of God: but the Just
Judge, the Lover of peace, ordered things other-
wise than as this turbulent person had expected,
for being suddenly smitten by sickness while
upon his journey, he died; and his whole device
fell to the ground and came to naught.

There was another man of the order of preachers
who was eloquent in discourse and had the fame
and dignity of one in great esteem. This man
having heard of the bright reputation of the ven-
erable Master, rejoiced with exceeding charity
thereupon, and congratulated Gerard with sin-
cerity of mind. He sent him a friendly letter com-
posed in elegant language, speaking highly of the
good work which Gerard had begun, and urging
him not to be broken down by the assaults of fro-
ward men, but to trust in God and stand firm, and
to refresh Christian people with yet more copious
draughts of the water that floweth from Heaven.
Having heard this and having read the letter, the
Master, who was tried in many things, embraced
the writer, his fellow-worker in holy exhortation,
22

GERARD THE GREAT

with the arms of charity, and was strengthened
by his letter, as by an oracle of God, for the work
of preaching-.

CHAPTER X

<t€ Of his journey to the parts about Brabant

(0

HE pious and humble Master Gerard,
hearing of the great and widespread
fame of John Ruysbroek, a monk and
Prior of the Monastery of Grunthal,
near Brussels, went to the parts about Brabant,
although the journey was long, in order to see in
bodily presence this holy and most devout father;
for he longed to see face to face, and with his own
eyes, one whom he had known hitherto only by
common report and by his books; and to hear
with his own ears that voice utter its words from
a living human mouth — a voice as gracious as if
it were the very mouthpiece of the Holy Ghost,
He took with him therefore that revered man Mas-
ter John Cele, the director of the School of Zwolle,
a devout and faithful lover of Jesus Christ; for
their mind and heart were at one in the Lord, and
the fellowship of each was pleasant to the other,
and this resolve was kindled within them that their
journey, which was undertaken for the sake of
spiritual edification, should redound in the case of
each to the Glory of God.

(2) There went also with them a faithful and
devout layman, named Gerard the shoemaker, as
their guide upon the narrow way, and their inse-
parable companion in this happy undertaking.

When they came to the place called Grunthal,
23

THE LIFE OF

they saw no lofty or elaborate buildings therein, but
ratherall the signs of simplicity of life and poverty,
such as marked the first footsteps of our Heavenly
King when He, the Lord, of Heaven, came upon
this earth as a Virgin's Son, and in exceeding
poverty. As they entered the gate of the monas-
tery, that holy father, the devout Prior, met them,
being a man of great age, of kindly serenity, and
one to be revered for his honourable character.
He it was whom they had come to see, and saluting
them with the greatest benignity as they advanced,
and being taught by a revelation from God, he
called upon Gerard by his very name and knew
him, though he had never seen him before. After
this salutation he took them with him into the
inner parts of the cloister, as his most honoured
guests, and with a cheerful countenance, and a
heart yet more joyful showed them all due cour-
tesy and kindness as if he were entertaining Jesus
Christ Himself.

(3) Gerard abode there for a few days confer-
ring with this man of God about the Holy Scrip-
tures ; and from him he heard many heavenly
secrets which, as he confessed, were past his un-
derstanding, so that in amazement he said, with
the Queen of Sheba, "O excellent father, thy wis-
dom and thy knowledge exceedeth the fame which
I heard in mine own land; for by thy virtues thou
hast surpassed thy fame." After this he returned
with his companions to his own city greatly edi-
fied ; and being as it were a purified creature,
he pondered over what he had heard in his mind,
and often dwelt thereon in his heart: also he
committed some of Ruysbroek's sayings to writ-
ing, that they might not be forgotten.

God also revealed to Gerard the death of this
24

GERARD THE GREAT

most beloved father, which revelation he made
manifest in the hearing of many of the citizens by
the tolling of the bells: and more privately, showed
to certain of his friends that the soul of the Prior,
after but one hour of Purgatory had passed to the
glory of heaven.

Gerard himself did not long survive, for when
the third year after these things was almost past,
there came the time appointed for him to die, and
at the call of God he paid the debt of the flesh.

This sojourn on his visit to the Prior was not a
time of idleness, nor was the discourse of so holy
a father barren; but the instruction of his living
voice gave nurture to a fuller love, and an increase
of fresh zeal, as he testifies in a letter which he
sent to these same brethren in the Grunthal, say-
ing' " I earnestly desire to be commended to your
director and Prior, the footstool of whose feet I
would fain be both in this life, and in the life to
come; for my heart is welded to him beyond all
other men by love and reverence. I do still burn
and sigh for your presence, to be renewed and in-
spired by your spirit and to be a partaker thereof."

CHAPTER XI
iter Of his austerity in food and clothing

<»)

WILL describe in a few words the
manner of his private life, for he laid
down for himself a rule, and has de-
scribed in his writings many exercises
of devotion.

He was very temperate in the matter of food,
25

THE LIFE OF

and it was his custom to be satisfied almost always
with but one meal in the day. He so regulated
his need of sleep, that he thought that seven hours
of rest were enough. He would not eat, save in
his own house, by whomsoever he might be in-
vited, for he avoided intercourse with worldly men
and also those lengthy banquets in which rich
men indulge themselves to the loss of the poor.
So strictly did he abide by his rule, that none
dared to invite him or to trouble him with impor-
tunities: and this rule being well known was so
pleasing to the good as to take away any handle
of malicious accusation from the wicked.

Nevertheless he invited to his frugal table cer-
tain poor servants of God, and sometimes one or
two of the honourable burghers, so as to instruct
them in a better life: and these he regaled rather
with the sweets of heavenly discourse than with
carefully prepared courses of meats, for such he
by no means provided. But whether he were
alone, or were entertaining a guest, the reading
of some holy book preceded the meal, and edify-
ing discourse flowed from his honeyed tongue;
but on other matters he strictly held his peace.

(2) Laughter and jesting were far removed
from his mouth, and still farther the blemishes of
slanderous talk and worldly gossip which pertained
not to the matter in hand. His conversation was
seasoned with salt, and thoughts of devotion to
God, and the health of the soul gave to his food a
savour beyond that of any pleasant meat. He ever
remembered as he sat at meat the heavenly table
in the kingdom of God, and the sweet fellowship
of the Saints which should follow our long exile
in this present world. Thus he sent away his
guests joyful in the Lord, and having their hearts
26

GERARD THE GREAT

pricked. He had a refectory of modest size, in
which a few guests could sit with him, where near
at hand and over against the table there stood a
case filled with most excellent books to serve as
it were for a wine-cellar, so that if the fare for the
body were not pleasing, he might from this abun-
dant supply put before his friends a draught of
wine for the soul. He often ate food that was un-
seasoned or burned, and that not with impatience,
but with giving of thanks, and as discharging the
debt and paying the penalty for his former sump-
tuous living.

(3) He used to prepare his food with his own
hands, though he had no skill in cookery, and he
refused to accept the services of the sisters who
dwelt apart in a neighbouring building: if any-
thing needed to be bought in the market, these
looked to it for him; but he allowed no one of
them to enter into his dwelling, but was content
with the ministration of a single clerk. Both within
his house and abroad he arranged everything with
a view to honesty and good report, and lest aught
that might cause suspicion should be observed,
he would not speak to any one of the nuns, save
behind a closed and curtained window. Things
that were given him, or brought for his use, were
pushed in by means of a wheeled vehicle — where-
fore one of his pupils, seeing him so closely
guarded, inquired privately of him concerning the
matter, and said:

"Why, good master, dost thou so carefully veil
thy window? " and Gerard answered, " If I could,
I would protect mine ears also that I might not
hear the voices of women, for indeed excess of
caution can do us no hurt; every cause of stumb-
ling and danger to the weak cometh by lack of
27

THE LIFE OF

guard over the bodily sense, and from too much
freedom of intercourse. He, therefore, that would
preserve his integrity, let him keep his eyes and
his ears in subjection, for only upon urgent neces-
sity should one be so indiscreet as to speak with
a woman."

(4) He observed with the greatest strictness
the fasts of Holy Church. On Fridays he ab-
stained altogether from foods made with milk,
and often on that day used salt as a condiment
instead of oil. He seldom washed his plate, but
wiped it with bread, or left it for a dog or for mice
to lick, and he did not despise mouldy bread. On
the fifth day of the week by reason of the coming
Friday he washed all his vessels in water, to re-
move from them every trace of fat by way of
penance. Therefore he was pleasing in the sight
of God, by being content with the simple and
bare necessaries of life, by cutting off what is
superfluous and not requiring luxuries. Towards
himself he was austere and churlish, towards others
kindly and pitiful.

(5) His garb was gray in colour and made in
humble fashion, being neither soft nor gay, nor
arranged in elaborate folds, and he seldom had
new garments, for when his clothes were worn
by age he had them patched and mended, nor was
he ashamed, although a man of good birth, to be
seen amongst his friends and fellow- citizens in vile
raiment. He wore a tattered cloak mended with
many patches, like to those worn by the poor and
by beggars: a garment like to be despised by the
rich, but a pattern to the devout, and worthy to
be held in pious memory by them that come
after. None of his raiment indeed was of great
price, yet his merit in wearing the same was by

28

GERARD THE GREAT

no means small. All his adorning was the inner
adorning of the heart, wherefore he looked not to
the aspect of his outer man: and now he rejoiced
to be clad in garments which once he would have
thought scarce worth a glance. Oh! noble man,
who wast not clad in soft raiment, but like John
wast girt with a rough shirt of hair, and, like
Christ, robed in the cloak of holy poverty.

(6) He was asked once by a familiar friend why
he wore so old and patched a garment, which any
labouring man might blush to wear, and he re-
plied in his own gracious and pleasant manner:
" In this I look to mine own convenience ; the
patches are there to prevent me from suffering
cold, and that the wind may not blow through
the rents, as it would if they were not closed up."
The brother hearing this was greatly edified, per-
ceiving that Gerard sought not to please the
world, but rather God only. He was also asked
about his cloak and doublet, how old they were, to
which he replied: "This thicker garment which
I wear outside, is more than nine years old, but
this thinner one, which I wear beneath it, I have
had for two years only." " And how long," said
his questioner, "hast thou worn thy doublet?"
To which Gerard replied, " One of them is twelve
years old, the other only three." Thus he could
say with holy David in his faithful prayers to God,
" See my abjection and my labour, and forgive me
all my sins."

(7) The humble Master following after poverty,
remembered what manner of man he had been while
in the world when he had loved luxury ; wherefore
it behoved him injustice to make amends for his
former courses by the opposite manner of living;
of old he used to go forth clad in fair attire and

29

THE LIFE OF

with a silvern girdle : and while among the canons,
he had worn a sumptuous surplice and a fair
almuce: likewise he had indulged his body with
delicate food and with costly wines; but afterward
being changed into another man, he did not suffer
his former indulgences to go unpunished. He
prostrated himself beneath the feet not only of
his elders and men in high esteem, but also be-
neath those of the youngest lay folk, sometimes
eating in their presence upon the bare earth, for
he said, " I am not worthy to sit at meat with you,
for I am a sinner beyond all men and have offended
God." He who had been wont to anoint his head,
and delicately to tire his hair, would afterward
in his own despite wear an old moth-eaten biretta
which was pierced with near to an hundred holes.
Thus he did great violence upon himself, subdued
the flesh, despised the world and bruised the head
of the old Serpent, not permitting his passions to
rule over him. He ever walked upon the path of
humility under the leadership of Christ, and con-
formed his life by rule to the pattern of the Saints
of old.

CHAPTER XII

<t€ Of his devoutness in prayer and in hearing
Holy things

(■)

HO can tell how devout and fervent

he showed himself inprayer? Often

while reciting the " Hours " he

broke forth with the voice of joy

through the superabundance of grace which was

shed upon him, and in sweet sounding hymns

30

GERARD THE GREAT

poured forth his inward rejoicing; and as he sang
softly within his heart, his spirit, as a flame, was
borne upward to God. He had more delight in
holy discourse and devout prayer than he had
had of old in worldly revellings or in the varied
strains of singing men. He had one John of Zut-
phen to minister to him, who was surnamed
Brinckerinc, a devout clerk of stablished character
and one dedicated to God from his youth: he was
wont to recite the " Hours " with Gerard, and
to accompany him hither and thither when he
preached, and Gerard loved him with the love of
a father for his son, for indeed he was a youth of
an excellent spirit, well beloved of God and man,
and scarcely could be torn from his master's side.
(2) Upon a time when they had made an end
of reading the "Hours," Gerard said to him: "Of
what thinkest thou? Understandest thou what
thou readest? Tell me what is in thy mind." But
he replied to his master: "How should I under-
stand except some man should guide me." Then
said Gerard to his disciple: "To me there come
divers and mystic interpretations, and they lead
my mind secretly from one meaning to another
so that I could feel no weariness in reading, but
should rejoice to dwell some while longer upon
these good words." When he was upon a journey
and had been received into a guest chamber, after
saying Compline he spoke to his two companions,
Florentius and the aforesaid John: "Let us say
each one of us our daily suffrages " ; and this too
was a pious custom with them, that each one
should tell the other of his own failings if he had
seen anything worthy of blame in himself: they
freely admonished one another in turn, gladly
submitting themselves to censure, and acknow-
31

THE LIFE OF

ledging their sins with humility asked pardon
therefor; and being thus corrected in brotherly
love, they went to rest.

(3) Once when the people of Deventer were
going out armed against their enemies, this man
of God prayed earnestly for the safety of his fellow
citizens, and it happened by a dispensation of God
that as the foe drew near, a thick cloud rose be-
tween the armies by which the opposing host was
terrified and took to flight, but the men of Deventer
returned to their city with speed and in safety —
for the effectual fervent prayer of a righteous man
availeth much.

Every morning before he began to be about his
worldly business, or to reply to those who ques-
tioned him, he would rekindle his mind by read-
ing the Scriptures, for he ever studied to preface
all that he should do with devout meditations and
prayers according to that saying of the Psalmist:
" My eyes to Thee have prevented the morning
that I might meditate on thy words/'

(4) It was his rule to hear Mass daily with deep
reverence and due devotion, seeking first the King-
dom of God and His righteousness, and afterward
devoting himself to the service of his neighbour,
thus in this twofold duty he held to the right path,
as it is said in the book of Canticles: " He set in
order charity in me." When he entered a Church
he did not stand up to gaze upon the painted
windows in the walls overhead, but bent the knee
with humility before God, and prostrated himself
in prayer; and he would hold no converse there,
but delighted only to hear the praises of God, or
to read the " Hours," for he avoided every idle
word in the Temple of the Almighty. Lest his
devotion might be disturbed by the concourse of

32

GERARD THE GREAT

men, or his secret converse with God be observed
of bystanders, he secured a secluded and private
place among the Friars-minor, and there alone
and in secret he lay prostrate in prayer, gazing
upon and adoring the Holy Sacrament of the
Altar: for there was a small window through
which the several altars could be seen. Here with
prayers and groaning he knocked at the gate of
Heaven, beating upon his breast most grievously,
like the Publican, beseeching God to be propitious
to him, and to pardon his past sins; to cleanse
him from evil and the passions which threatened
him; and to protect him from further perils by
the bestowal of His Fatherly care, as in times
past.

(5) He was so eminent for devotion and medita-
tion as to earn the comfort of a revelation from
God, and the instruction of a spirit of prophecy
as to future events. Thus he consoled one of his
pupils, who was sad by reason of the long con-
tinued absence of a brother, with the tidings that
he should soon come to him, " for thy brother is
well," said Gerard, " and will come shortly " ; and
so it came to pass. He also foretold of certain
brothers who clung to him, that some of them
should be promoted to the priesthood and some
should take upon them the profession of the Re-
ligious Life. Once, being inflamedby a mighty long-
ing for Eternal Life, he said to one of his pupils:
"What further can I do here? would that I were
with my Lord in Heaven " ; and the brother an-
swered him, saying: " Beloved Master, we cannot
yet do without thy presence ; who would instruct
us as thou dost, and strive so earnestly on our
behalf? We are few and feeble, and these world-
lings perchance might soon put us to rout"; but
33 d

THE LIFE OF

Gerard again confidently affirmed: "I will ask
the Father for you, that your devotion fail not,
for it is a tree that the Lord hath planted upon
this earth; I hope that this small beginning shall
come to a great issue. God of His goodness shall
provide for Himself another fitting man instead
of me, who without doubt shall take his place as
a buttress to the House of the Lord.

CHAPTER XIII
*€ Of his great love of reading the Holy Scriptures

(0

HIS reverend doctor was possessed by
a great love of reading the Holy Scrip-
tures, and by an untiring zeal in col-
lecting the books of learned men rather
than treasures of money, whereof he bears witness
in a letter, saying: " I am ever covetous, yea, more
than covetous, of books, and if I lack them I am
useless"; for although he was more learned than
many doctors, he did not desire honour on that
account, but he was the comforter of them that
sorrowed, and ever the faithful helper of all who
wished to serve God. He was instant in search-
ing again and again the passages that he had
read, and to dark sayings he gave yet more care-
ful study so as to become continually better and
more apt to take hold upon holy things. He was
not ashamed to learn from younger men, nor to
ask them questions, for he knew that which is
written: "The declaration of Thy words giveth
light, and giveth understanding to little ones";
wherefore he showed himself right easy of access
34

GERARD THE GREAT

and kindly to such men, and indeed chose rather
to seek counsel from another, than to work out
by himself many interpretations; for he said: "If
a boy can teach me a fuller knowledge of the will
of God, how much more gladly would I listen to
him, rather than strive after some new doctrine
by myself and without counsel from any man."

(2) He was therefore earnest in reading the
Scriptures, but was not careful to possess books
beautifully adorned; the Breviary from which he
read his " Hours" was of no great value since he
avoided using anything that was outwardly splen-
did or that savoured not of simplicity: so when
he saw one who had a book sumptuously orna-
mented, and noted how carefully the owner looked
to it and turned the leaves, he said to him: "I
had rather that a book were my servant, than be
servant to a book; books should serve the inte-
rests of their reader's mind, not the nice taste of
him who doth look at them "; for this reason the
devout master gave more attention to the matter
of a book than to the outward beauty of an em-
bellished copy; so, too, the Blessed Jerome pre-
ferred to have a well corrected text, though the
form of the book might be of small value, rather
than a beautifully ornamented but incorrect copy.
Yet it is a decent custom and to be commended
as tending to the honour of God, and to the adorn-
ment of His Church which flourisheth over all the
world, that the books of Holy Scripture, and those
that are used in Divine Service should be some-
what sumptuously written, and be preserved from
all taint of dust and defilement. So may they
minister to many that are faithful in the peace of
the Catholic Faith both of this and coming gener-
ations; and may stir the dull of heart to read
35

THE LIFE OF

more earnestly; and the books shall abide long
with us because they are known to have been
bought at a great price, and to have been written
with great labour.

(3) He was not only assiduous in reading the
sacred books, but also wrote carefully, and pub-
lished at the earnest desire of others, certain short
works based upon the genuine sayings of the
Saints for the use of them who sought his guid-
ance, that he might teach those whom he could
not reach in person and instruct by word of mouth.
Amongst other works he wrote several notable
letters, a collection of which is preserved and read
for a worthy memorial of him. He had knowledge
of all the liberal arts conjoined to a close acquaint-
ance with Holy Scripture ; a natural genius which
was very keen and adorned by the light of the
grace of God: a skilful tongue, fluent eloquence
in exhortation, and a tenacious memory; so that
there was scarcely known his equal in so many
branches of knowledge or one so earnest and de-
vout in holy conversation. Yet illustrious as he
was for his special knowledge in matters of learn-
ing both human and divine, he was none the less
humble and submissive in rendering honour to
his superiors and to rulers of the Church. He
was well disposed to study the simple and devout
words of others: in speech he was circumspect;
in writing, ready; in self-examination, scrupulous ;
in business committed to him, prompt and faithful.
Lest he should forget what he ought to do or say
when occasion came, he used to write at once
upon the blank leaves or margins of his books
and pamphlets clear notes upon the business in
hand. Thus he kept carefully in readiness full
records of all that he said for the overthrowing
36

GERARD THE GREAT

of the envious who were ever laying snares for
him in many ways; and this he did that he might
have at hand matter wherewith to answer the
snarls of his detractors, should any necessity
arise.

(4) A certain prelate of the Church, an enemy
to Gerard, disputed with him, and argued against
some of his writings as if the master were less
wise than he: for he himself did not perceive by
what a plague of jealousy he was troubled. Then
the man of God, knowing his own innocence, brought
forward a great number of his letters, asserting
that those things which were objected against
him were not written by him, nor did they agree
with what he had written. " Consider, Sirs," said
he, " what sort of letters ye have received or sent:
lo ! here is the full number and collection of letters
which I have written with mine own hand — as
these speak, so speak I — these I maintain and
for these I answer " ; and by the ready production
of these letters the mouth of him that spoke evil
of Gerard was stopped; and the famous master
by his assertion of the Truth, was promoted to
even greater honour in the minds of many who
stood by. For the truth shall always prevail,
though it is often spoken against by the ignorant.

(5) It is said that Gerard had been skilled in
astrology and necromancy, and before his con-
version had been in the habit of displaying some
few of the tricks of the art of magic : but I have
learned from two of his pupils that more than
these cannot be charged to him, for when one of
these pupils asked him the truth of the matter,
he said: "I did indeed learn the theory of that
art, and I read and possessed books upon it, but
I had no dealings with the follies of magical prac-

37

THE LIFE OF

tice." Moreover a faithful pupil of Gerard, who
was also a devout priest, added for my further in-
formation on this questionable matter the follow-
ing- explanation. " There are," he said, " two kinds
of necromancy, of which one is called 'natural.'
This kind is a most recondite study, and its dif-
ference from the second kind (which is called
' diabolic ' and is forbidden by law), is perceived
by but few persons. Gerard was learned in the
natural kind, but I believe that he had not studied
the other, nor had made any compact with the
Devil." But in what way soever his connection
with this science came about, and whether he had
dealings or commerce therewith in jest or in
earnest, he washed away and purged any foolish-
ness or defilement that might have clung to him
therefrom, by bringing forth fruits meet for re-
pentance when he was wholly turned to God. In
witness of this when smitten with sickness he re-
nounced all unlawful arts in the presence of a
priest, and gave the books that dealt of such
vanities to be burned in the fire.

(6) Let us recognize in all these things the im-
measureable depth of the Fatherly love of God;
and see how the Almighty doth suffer some men
to be ensnared by the more grievous sins and by
wrongful habits, but at length of His secret pur-
poses, making manifest a yet greater compassion
for them, doth restore to life those that were lost,
and raiseth the fallen to repentance. He doth grant
them not only pardon for past sins, but also a store
of higher grace when they are wholly turned to
Him, and are striving to be profitable servants.
He knoweth how to convert the provocations de-
vised by the Devil for the confusion and ruin of
man, into means of earning a crown of greater

GERARD THE GREAT

glory. If there is joy in the presence of the angels
over one sinner that repenteth, how great a joy
must there have been over Gerard, who not only
repented of his own sins, but also by his example
and precept turned so many other sinners to re-
pentance, and laboured to draw a great company
of faithful people to the Kingdom of Heaven.

CHAPTER XIV

*€ Of the abundant fruit which he bore in the con-
version of men

(■)

NASMUCH as every tree is known by
his fruit, as Christ Himself beareth
witness, I must now declare how rich
and how abundant were the fruits of
godliness which this tree bore during the short
season of his preaching. I think that venerable
and learned Master is worthy to be compared to
three trees above all others; to the fertile olive, to
the lofty cedar, and to the flourishing palm. For
he, being planted like a fruitful tree by the water
side, brought forth in his season most excellent
increase to God. Moreover, as a stream running
over with the waters of the Scriptures, he irrigated
the vineyard of the Lord God of Sabaoth abun-
dantly, whence the clusters of devout life, and the
green leaves of good works were increased to the
Glory of God our Saviour. This man of God was
no barren stock, nor a forest tree whose leaf fall-
eth, like the oak; but in very truth he flourished
abundantly, like some fair olive in the field, as a
noble cedar aloft in Libanus, and as a goodly palm
39

THE LIFE OF

upon the hill of Zion. The merciful God bestowed
great grace upon him, which he received not with
an empty heart, but used the same to the bringing
forth of good works; he, therefore, who had been
aforetime an occasion of error to many and a com-
panion of the foolish, now became an ensample of
virtue to all. The more he perceived how griev-
ously he had erred in the paths of evil, so much
the more humble did he now become, and the
more zealous to tread in the right way. Wherefore
being renewed and set on fire by the Spirit of God
he was instant to be more diligent in works of
mercy, in succouring his neighbours (being moved
thereto by deep compassion); in preaching the
Word of Salvation to the peoples; in administer-
ing, like a holy physician of souls, the comfort of
Divine consolation to the sorrowful and the tempted :
and in recalling back-sliders to their former earnest-
ness of mind by frequent exhortation, prayer and
lamentation.

(2) Because he had obtained great mercy from
the Lord, and with true charity was eager to share
the same liberally, and whensoever he could, with
his neighbour, he might justly say with the holy
poet David: "But I have borne fruit like an olive
tree in the house of the Lord: I have hoped in the
Mercy of God for ever." He was not hard of heart
and pitiless like that wicked servant who, though
all his own debt was forgiven him, had not com-
passion upon his fellow servant: but from the be-
ginning of his conversion, he forgave every debt
of those that trespassed against him ; prayed
earnestly for those that slandered him; was ready
to be beforehand in giving satisfaction if he had
offended any, and to live peaceably with all so
that the defence of the Truth were not endangered.
40

GERARD THE GREAT

Nor did he, like that slothful servant, hide his
Lord's money, looking only to his own conveni-
ence; but the gift of learning, and that talent
which was entrusted to him he faithfully put out
to earn an usury of souls. Rightly then is he com-
pared to a fruitful olive, for he poured forth upon
his neighbour in holy abundance the oil of mercy
which he had received from God. But he put on
bowels of mercy chiefly toward indigent clerks,
lone widows, and virgins who preserved their
chastity, and upon these he expended the anxious
care of a father ; also he studied to minister to the
necessities of them that lacked both by his own
efforts and through others, giving them whatso-
ever help and consolation he could.

(3) With reason, too, is he compared to a lofty
cedar that groweth upward, because by his con-
tempt of all earthly things and his contemplation
of the Eternal, he grew toward Heaven: and know-
ing his own frailty, he rooted his heart in the
depths of humility, and in proportion as his roots
became finer and more deeply planted, so did he
spread the more widely above. Although he was
endowed with so much knowledge, and was in so
great reputation with the famous doctors of his
time, he nevertheless despised every pinnacle of
worldly honour, and kept himself simple in bear-
ing, so that anyone who did not know him would
scarcely have given heed to, or saluted him.

Well, too, is the Master likened to a flourishing
palm tree, for with the leaves of this were victors
and fighters of old wont to be crowned; and, like
them, Gerard strove against and overcame his
enemies, that is, men guilty of heresies, simony,
usury, self-seeking, lust, and the other various
monsters of wickedness, enduring many labours
41

THE LIFE OF

and using the writings of the Scriptures as the
weapons wherewith he was armed. Therefore was
he worthy to be crowned with the palm of ever-
lasting bliss, and to be commended of faithful
people with due reverence and praise. Behold him!
an Israelite indeed, a most devoted preacher and
champion of sound doctrine: one who so loved
God as not to neglect his neighbour : who so lifted
his mind to the things of Heaven as not to be back-
ward in ministering to the necessities of others,
who moreover busied himself in looking not to his
own salvation only but to the weal of many, and
in leading them with him to the more perfect life.
(4) He was of a cheerful countenance, and in
speech kindly; calm in mind and humble in cloth-
ing; in food abstinent, in counsel wise, in judge-
ment discreet. Towards evil he was stern, toward
virtue zealous. Fleeing from idleness he ever exer-
cised himself with something profitable to edifica-
tion: he loved simplicity and followed lowliness,
thinking upon heavenly things. He was apt to
understand hidden matters, and was never too
much occupied for reading and prayer. Having
God ever before his eyes he jealously guarded the
rights of the Church. He set a good example to
men of the world, seeking no temporal advantage
from his preaching, thinking only of the profit of
souls, and preaching the Gospel without price and
without money from the Church. Thus though his
life was not long, nor crowned with age, yet in his
short season he brought forth abundant fruit by
his preaching, and left behind him in divers places
most devout disciples and brothers whom he had
first faithfully built up and set on fire by the grace
of that new light wherewith he himself was filled.

42

GERARD THE GREAT

CHAPTER XV

m€ Of the devout communities and monasteries
which arose through him

(0
HE everlasting wisdom of the Father,
and His mercy from on High provided
that there should be sent so great and
good a man as Gerard as an ambass-
ador from Heaven to a world which was now grow-
ing old and ever turning to yet more evil courses:
one who had put on the breastplate of faith and
was sustained by righteousness of life, so that,
through him, Holy Religion might be made to
flourish again, and the devotion of Christian
people, being oft instructed by his discourses,
might again grow warm, continue in the worship
of God and the observance of His commandments,
and show works of mercy toward the poor. To
resist the malice of so many enemies, and to call
souls that were perishing out of the deep darkness
of sin into the light of Truth should seem to be a
work for no unskilled man; but Gerard was deeply
learned, one, moreover, who had made trial of
many things, and to him the Grace of God gave
the power of the word: for he was most fully in-
structed in heavenly doctrine and excelled other
men in the virtue of his life: thus he was able to
persuade his hearers to despise the world not only
by words of human wisdom but even more by the
example of his godly conversation.

Such was the inclination amongst the people to
hear the Word of God, that the Church could
scarcely contain the crowd that came together.
43

THE LIFE OF

Many left their food, and being drawn by an hunger
after righteousness postponed their urgent busi-
ness and ran together to hear his discourses: he
often delivered two sermons in one day, and some-
times continued preaching for three hours or more
when fervency of spirit took hold upon him. He
preached in the chief cities of the diocese of
Utrecht, Deventer and Zwolle; in Kempen often,
and in Utrecht itself before the assembled clergy;
in the country of Holland at Leyden, Delft and
Ghent; in Amsterdam (where he delivered his first
sermon in the vulgar tongue) and in various other
towns and well-known villages where he hoped to
gather fruit and to bring forth new children for
God. Blessed be God, Who sending His Holy
Spirit from Above kindled the hearts of His faith-
ful people, and mightily increased them, so that
from the seed of a few converts there grew many
companies of devout brethren and sisters who
served God in chastity; and to them several mon-
asteries of monks and holy nuns owed the origin
of their Godly life.

(2) It is the great glory of Master Gerard that by
his preaching so great a tree was planted and
watered, a tree which after his death, though but
newly set in the ground, ceased not to flourish in
the field of the Lord. Although this religious order
and these communities of devout persons were first
planted in the nearer parts of Holland, Gelders
and Brabant, they afterwards spread rapidly to
the more remote regions of Flanders, Frisia,
Westphalia and Saxony, for God prospered them,
and the sweet savour of their good reputation
reached even to the Apostolic See.

Now the venerable Master Gerard, being filled
with the Holy Ghost, and perceiving that by little
44

GERARD THE GREAT

and little the number of his disciples was increas-
ing, and that they were burning with zeal for
heavenly warfare, took due care and forethought
that the devout might come together from time
to time into one house for mutual exhortation,
and that they might deal faithfully with one an-
other of the things pertaining to God and to the
keeping of the law of Charity: and he ordained
that if any should wish to abide continually to-
gether, they should earn their own living by the
labour of their hands, and, as far as might be,
live in common under the discipline of the Church.
He allowed none to beg in the public ways unless
compelled by evident necessity, nor toilsomely to
go round from house to house to obtain alms, but
rather he ordered them to remain at home, and,
as St. Paul taught, to be diligent in the labour of
their hands, but not to engage in any business
which might hinder their devotion in the hope of
greater gain, lest at the instigation of the Devil
there might be given to the weak some occasion
of falling back into their former naughty ways.

(3) He had it in mind to build a Monastery for
Clerks of the order of Regular Canons, for he
wished to move some of those Clerks who fol-
lowed him and were fitted for such a life, to take
the Religious habit in order that they might serve
as an example to other devout persons, and show
the way of holiness to any clerks or lay folk that
came from elsewhere.

He was moved to institute this religious order
chiefly by the especial love and reverence he had
for that venerable John Ruysbroek, the first prior
of Griinthal, and for the other brethren in the
same place, who lived the Religious life and were
without reproach. These were they whom he had
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visited in person in Brabant; in them he observed
and from them derived, a mode of life greatly
tending to edification by reason of their deep
humility and the wearing of a simple garb.

But although he busied himself with all dilig-
ence to find a place and a monastery fitted for
the Religious Life, he could not accomplish the
end which he desired, for death was beforehand
with him; yet in the sight of God the King im-
mortal, invisible, the Founder of all things, the
intention was counted as if it were the fulfilment
of his design, and he bequeathed his desire to
build a religious house to those most beloved dis-
ciples whom he had converted, exhorting them
not to let so great a purpose fall into forgetfulness
when he was dead, but to unite in lending their
aid and counsel in carrying it out so as to further
the Glory of God. Some of these disciples were
they who dwelt in the Monastery of Windesheim,
and also they who with the help of God first
founded the house of Agnietenburg near Zwolle.

CHAPTER XVI

•£ Of his happy death and burial

<•>

HIS faithful and prudent servant of the
Lord perceiving that the end of his
days was at hand — for he was smitten
by the bolt that must fall upon all men
— asked for and received the Viaticum of Salva-
tion. He bore with patience the stroke from the
Hand of the Lord, and like the elect, strove not
to avoid His scourge, knowing that the more
46

GERARD THE GREAT

humbly and gladly he bore this present chastise-
ment, the more readily should he appease the
wrath of the Judge Almighty. Resigning himself
therefore wholly to the Divine Will, and readily
submitting himself to the ordinance from above,
he committed the issue of his strife to God in
faith and spoke these few words to the brethren
who stood about him:

" Lo ! I am called of the Lord, and the time of
my dissolution is at hand. Augustine and Bernard
are knocking at the door; and I may not go be-
yond the bounds which God hath set to my life.
I must pay the debt of the flesh like other mor-
tals; may God protect my going forth, and may
my spirit return to Him Who gave it; let the earth
cover this poor body which was taken from it, but
might not long abide thereon; and may He for
Whose love I have laboured, written, and preached,
grant that I find peace after death."

(2) But his disciples were grieved to the heart,
and said to him with bitter sighing: " What shall
we do from henceforth, and who shall teach us in
time to come? Thou hast been our father and our
defender, and hast drawn us to God. Now shall
our adversaries rejoice, and they of the world shall
laugh us to scorn, saying: '* These have no leader
nor chief, therefore shall they soon be brought to
naught." If when thou wert here thejy dared to
mock us and speak evil of us, what shall they do
when thou art gone? Let prayers for us fall from
thy lips, and bring aid speedily to the sons whom
thou dost leave behind. Through thy counsel have
we begun to amend; help us that we may per-
severe."

The good and pitiful Master, seeing that the
hearts of his sons were in heavy sorrow for his
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departure, gave them kindly comfort, saying:
" Have faith in God, my most beloved, nor fear
them of the world that prate against you. Stand
firm in your holy purpose, for God shall be with
you where ye are; man shall not prevail to break
down that which God hath determined shall be
builded. So soon as I am come to God, I hope I
shall cast down upon you flowers out of Heaven,
that ye may know the Grace of God and produce
fruit in the world; and to Him and to His saints
do I commend you all."

(3) " Behold Florentius, my beloved disciple, in
whom the Holy Spirit hath found a resting place,
shall be to you a father and ruler. Take him in
my stead, hear him, and obey his counsel. I know
none like him, none whom 1 esteem so highly, or
in whom I have such confidence. Him must ye
love and reverence as a father."

Thus with kindly words did he comfort his dis-
ciples in their bitter grief, promising that the help
of God should be most surely with them. As a
bequest he left them neither gold nor silver nor
rich estates, but only his holy books, his few poor
garments, and some worthless and ancient vessels
in token of his contempt of the world, and to help
them the more easily to strive after the Kingdom
of God.

At this time there came also to him certain
devout scholars who had been smitten with the
sickness of the Plague, desiring to hear from him
some wholesome word as a medicine for their
souls. To these he spoke with clemency, saying:
" By continuing ever in the Service of God, if ye
are well disposed thereunto, ye can meet death
with confidence; all those lectures which ye have
heard shall be counted to you as prayers to God,
48

GERARD THE GREAT

by reason of the pious intention which ye have
had toward Him in your studies."

Hearing this the young men were comforted,
and returning to their own hospice, departed this
life having made a good confession, commending
their souls, which were redeemed by the Blood of
Christ, to God and to the Holy Angels.

(4) After the Festival of the Assumption of the
Blessed Mary, ever Virgin, when the Feastday of
St. Bernard (to whom Gerard was especially de-
voted) had dawned, this reverend father, then in
the forty-fourth year of his age, delivered up to
God his soul fortified by the Sacraments of the
Church, made precious by faith, and ennobled by
many virtues. He died as the sun was sinking,
between the fifth and sixth hours in the thirteen
hundred and eighty-fourth year after our Lord's
Incarnation, during the reign of Pope Urban the
Sixth, and while that most revered lord Florentius
de Wevelichoven was Bishop of Utrecht, a notable
man and adorned by many excellent deeds.

(5) When the sad report of his death went
forth to the people, many faithful persons came
together to attend the burying of a man so worthy
of love, and so devoted to God: and the monks
and nuns shed pious tears performing the due
rites for the departed, with prayer and the cele-
bration of Masses according to custom. Every
rite of the Church being duly performed, his
body was carried to the Church of the Blessed
Mary, and was reverently buried therein, where,
as all men know, his living voice had often
preached the Word of God. There he rests in
peace, not far from the Sanctuary, to rise with
the rest of the faithful on the last day, through
the merits of Jesus Christ our Lord who shall

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judge both the quick and the dead, and this world
with fire.

These words concerning a few out of the many
glorious acts of the reverend Master Gerard have
been written for the edification of the brethren
who now are, or in time to come shall be, of our
community: may they tend to the Glory of our
Lord Jesus Christ.

I ask pardon for any error or defect in my dis-
course, for I know mine own unskilfulness and
submit myself humbly to the correction of the
brethren, attributing to the Grace of God any
good thing that may be found herein written.

(6) (A novice speaks)

" Most gladly do I hear these things, and feel
that as it were a new spirit of devotion is born in
me thereby. Oh! that many Masters like to him
could now be found, who should be constrained
to inform the Church of God by their excellent
example and doctrine. Therefore I shall hold in
greater reverence and love this noble man who
hath been until now unknown to me: and where-
soever I shall find treatises written by him or
concerning his deeds, I shall take heed to read
the same carefully and diligently to search them
out. But I pray if thou dost know any other
memorable things concerning him, that thou wilt
impart them to me before thou dost go forward
to further matters."

(7) (The elder Brother answers him.)
"Although I am hastening to write of other

things, yet that I may satisfy thy longing by a
few words, hear now what a doctor of Theology,
a Cantor at Paris, who formerly knew Gerard
well, writes about him, and with how great praise
he lauds him now that he is dead."
50

GERARD THE GREAT

CHAPTER XVII

*€ Of the noble eulogy passed upon Gerard by a
Cantor at Paris

(0

ASTER GERARD of holy memory, he
who was calleduThe Great," has passed
happily to the Lord. Truly he was
" The Great," for in his knowledge of

all tne liberal sciences, both natural and moral,
of civil law, canon law and of theology, he was
second to no one in the world, and all these
branches of learning were united in him.

He was a man of such saintliness and gave so
good an example in his mortification of the flesh;
his refusal of temporal advantages; his contempt
for the world; his brotherly love for all; his zeal
for the salvation of souls; his effectual preaching;
his reprobation and hatred of wickedness; his
withstanding of heretics; his enforcement of the
canon law against those that broke the vow of
chastity; his conversion to the spiritual life of
divers men and women who had formerly lived
according to the world; and his loyalty to our
lord Urban the Sixth — in all those things I say he
gave so good an example, that many thousands
of men testify to the belief that is in them that he
was not less great in these virtues than he was in
the aforesaid sciences. Master William de Salvar-
villa, Cantor at Paris, Archdeacon of Brabant in
the Church of Liege, an eminent doctor in Theo-
logy, compiled the above eulogy from that which
he heard from the lips of men worthy of credit,
and from his own knowledge of Master Gerard,
and he believes beyond all doubt that it is true.
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(2) (The novice.)

"The words of this doctor as to the praise
justly due to Master Gerard, the first founder of
our Brotherhood, agree with what thou hast
written. For that which the doctor hath written
as a brief summary, thou hast told at greater
length — wherefore the more testimonies I hear
of that revered man, the more do I rejoice, and
give the greater credence to his sayings."

(2) (The elder Brother.)

"That thou mayest be fashioned to a know-
ledge of the faithful Master not by the testimony
of others only, I will set forth certain of the very
words of his mouth. So shalt thou know clearly
what he taught and openly declared during his
lifetime, when thou dost read his public profession
of faith."

CHAPTER XVIII

*£ Of his public profession of faith, and of his
delivering the true Gospel in his preaching

(0

GERARD, who am called in the vulgar
tongue "Groote," do declare in the
presence of God Almighty and all the
Saints, and before you and all men, that
in regard to those things that are of faith, I have
steadfastly preached and defended that faith which
is certain, pure, and Catholic, resting upon Jesus
Christ Himself Who is the chief corner Stone.
Likewise that I have taught and spread abroad
like seed, those doctrines and methods that are
wholesome for morals, sure, undoubted, evangeli-
cal and apostolic, following the Divinely inspired
52

GERARD THE GREAT

Scriptures and the interpretation and meaning
given thereunto bythe Saints and Fathers,namely:
Ambrose, Gregory, Augustine, Jerome, Chrysos-
tom, Dionysius, Bernard, Bede, Isidore, Hugo and
Richard: and the writings of these Fathers, to-
gether with those of other Saints, I do hold and
use as inspired.

Likewise as to those things which I have written
and preached concerning Institutes made by men,
the matter of the Decrees and Decretals, and
above all concerning wicked and notorious wan-
tons, I do hope that all men who have any inti-
mate knowledge of the law may find that those
things which I have laid down are either proved
certainly and beyond doubt, or that (applying
the same limits and qualifications which are given
in my writings and discourses) such men may
approve thereof as being somewhat safe, or prob-
able, or likely to be true, subject always to the
judgement of the Holy Roman Church, to whom
with all humility I everywhere and always submit
myself. And if any man — which God forbid —
should say or feign that I have spoken aught
against that Faith and sound doctrine which I
everywhere defend, and should either expressly
mention me by name as so doing, or (if he dare
not so much) should speak more vaguely to that
effect, and indirectly harass me by making use of
the prejudices of Clerks or lay folk; — if anyone, I
say, shall thus allude to, or openly defame me, his
testimony shall be found to be lying and deceitful.

I do receive the doctrine of submission to the
Bishop, to whom I pay deference in this respect,
but if — which God forbid — any such accusation
against me be found in the writings of our lord the
Prince-bishop, I do make that answer which the
53

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blessed Bernard made to certain letters of the
chief Pontiff which gave assent to an evil report.
" Either our Pontiff hath been ensnared by lies,
or he hath been overcome of importunity."

(2) Resolutions and Intentions set forth by Master
Gerard in the name of the Lord, but not confirmed
by vows.

I purpose to order my life for the glory, honour,
and service of God and the salvation of my soul;
to prefer no temporal good either of the body, or
of honour, or of fortune, or of knowledge, to my
soul's salvation. To strive to excel in every godly
endeavour of which I may be assured that I have
any knowledge or discernment, having regard to
my bodily powers and my state of life ; of which
endeavours I have mentioned some hereafter.

(3) My first resolution is to desire no further
preferment, and in the future not to set my hope
upon, nor to long for any temporal gain ; for the
more I shall have, the more covetous shall I cer-
tainly become ; and in the second place according
to the rule of the Primitive Church, thou canst
not hold several benefices. Likewise if thou doest
so, it shall repent thee in the hour of thy death ;
for it is commonly reported that never hath any
pluralist died without knowing such remorse. The
more benefices and goods I hold, the more masters
have I, and the more burdens must I bear ; and
this is contrary to that freedom of soul which is the
greatest good in the Spiritual Life. By the holding
of great possessions the affections are bound, and
being bound are held thereby ; and the desire of
such things doth infect the soul, and is repugnant
to peace of heart and quietness of mind ; more-
over the cares which are connected therewith do
often defile and perturb the mind.

54

GERARD THE GREAT

Likewise as the appetite for more possessions
must be cut off, so my present possessions must
be reduced by little and little to a smaller com-
pass, for if I can give alms of those things which
I have, why should I strive after more ? If having
little I give but little to God, it is as if having much I
also gave much, for God weigheth not the amount
of the gift, but rather the heart of the giver; where-
fore the widow who put in two mites was pre-
ferred by Him before the rich. Also I see that the
things which I now have do exceedingly bind me,
and if those which I should acquire were added
thereto, how much more should I be bound? More-
over my present possessions are enough, having
regard to our Common Life and my position.

(4) Having achieved this purpose, I resolve that
I will not pay court to any Cardinal or Ecclesiastic
so as to gain benefices or temporal goods, because
such subservience doth lead to many falls and re-
lapses into sin. Thou art weak, and if thou art
subservient — except it be to God — thou shalt ex-
pose thyself to many dangers. Thou art near
enough to death as it is, and thou art not so strong
as to bear any revellings.

In like manner thou shalt not serve any temporal
master for the sake of gain; nor shalt thou be will-
ing to practice astrology at the bidding of any;
nor oughtest thou to let any man in the world per-
suade thee to have dealings with any forbidden
science since these are in themselves evil in many
ways, they cause distrust and suspicion, and they
are forbidden. Also it is thy duty, so far as it is
possible, to drive away these superstitions and all
other curious arts from the minds of men, pre-
serving a quiet mind, purity, and liberty of will.
So doing I shall please God, by following His good
SS

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pleasure in these very matters in which I formerly
displeased Him. Thou shalt never observe the
seasons that are held to be propitious for journey-
ing, or for blood letting or for any other thing save
in the material sense of considering the density of
the atmosphere, for such curious choice is for-
bidden in the decrees and by the Holy Fathers.

Likewise whatever I shall begin, I will begin it
in the name of the Lord, and in the matter I will
put my hope in the Lord that He will direct me
therein to the way of my salvation ; put not any
trust in the divining of fate, or in reading the stars,
but hope only in God, and in prayer; in good
angels and their protection. How do I know
whether in my journey, or mine undertaking suc-
cess shall be profitable to me? Truly such success
is very often unprofitable, and difficulties and
tribulation are ofttimes most profitable ; therefore
I will submit me to the ordinance of God. " Blessed
is the man whose hope is in God" ; " Cast there-
fore all thy care upon Him, for He careth for thee ! "
How great is the mercy which hath recalled me
(as I hope) to Him, by means of chastisements
which I bore unwillingly! Since we should not be
anxious as to what we shall eat, how much less
should we be so about the forecasts of the stars
and other superstitions? It is needful for every
Christian to abandon himself in purity of heart
and to commit himself to God.

(5) Also I will never try to anticipate the future,
and for the most part will think but little upon it, for
I will devote to God both myself and everything
that doth concern me. Man is defiled by honours,
by favours, and by greed, after which all men do
seek; and by such knowledge, whose object is
gain, his mind is darkened, his passions are
56

GERARD THE GREAT

aroused, the straightness of his nature is made
crooked and his desires are tainted, so that he
cannot rightly discern what things are of God, and
virtuous, and good for the body. Wherefore it is
very seldom that a man who doth follow after know-
ledge which bringeth him wealth (as the study of
medicine, or of laws or statutes), is right-minded
or just in his reasoning, or righteous, or doth live
the more contentedly or uprightly.

Do not spend thy time in the study of geometry,
arithmetic, rhetoric, dialectic, grammar, songs,
poetry, legal matters or astrology; for all these
things are reproved by Seneca, and a good man
should withdraw his mind's eye therefrom and
despise them: How much more, therefore, should
they be eschewed by a spiritually-minded man
and a Christian? Moreover such studies are an
unprofitable expense of time, and are of no help
for good living.

Of all the sciences of the heathen, their Moral
Philosophy is least to be avoided — for this is
often of great use and profit both for one's own
study and for teaching others. Wherefore the
wiser amongst them, such as Socrates and Plato,
turned all Philosophy into the consideration of
moral questions, and if they spoke of deep matters
they dealt therewith as in a figure and lightly,
dwelling upon their moral aspect (as thou knowest
from the blessed Augustine and thine own study)
so that some rule for conduct might always be
found side by side with knowledge.

Seneca, too, following this principle, as often
mingles moral dissertations with his discussion
of natural philosophy; for whatsoever doth not
make us better, or induce us to avoid evil, is
harmful.

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The secrets of nature should not be sought out
in the writings of the heathen, or in the books of
our Law, the Old and New Testaments, but when
they meet us therein God is to be praised and
glorified for them and in them ; so that the know-
ledge of natural laws may be of profit and be
offered as a sacrifice to God Most High by giving
thank-offerings to Him like righteous Abel, and
that like him we may draw holy thoughts there-
from to the honour of God. But in everything
remember that all these things defile the mind and
do not satisfy it ; and through the grace of the Most
High, thou shalt find, as I hope, that thou canst not
stomach them.

(6) I resolve never to take a degree in medicine,
because I do not purpose to get any gain or pre-
ferment by such a degree ; and the same resolve
doth hold for Civil and canon law; for the purpose
of a degree is either gain or preferment, or vain
glorification and worldly honour, which latter
things if they lead not to the former, are simply
useless, empty, and most foolish, being contrary
to godliness and all freedom and purity. When a
man doth crave for them he falleth into many evils,
and they are worse than the motives of gain and
preferment. I resolve not to study any art, nor to
write any book, nor to undertake any journey nor
any labour, nor to pursue any science, with the
purpose of extending mine own fame and repute
for knowledge, or of gaining honour, or the grati-
tude of any man or for the sake of leaving a
memorial of myself behind me. For if I should do
these things, or any act whatsoever with such
motives and take my reward therein, I should not
be rewarded of my Father Which is in Heaven.
If I shall do any of these I will do it always for
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GERARD THE GREAT

some good purpose, looking for a reward which is
eternal: wherefore let the extending of my repute
be in every way avoided. This desire for empty
glory, for remembrance, and for fame is so admir-
ably reproved, even by the Philosophers, that any
man who is worthy of praise would scarce harbour
such a motive. But if praise should follow any
deed done really for the sake of God (but the
motive of which was unseen, though the deed it-
self was in the light), give then that praise and
glory to the Most High.

(7) Likewise after the example of Bernard,
utter no word by the which thou mayest seem to
be very religious, or endowed with knowledge.
Resolve to avoid and abhor all public disputations
which are but wranglings for success in argument,
or the appearance thereof (such as the disputations
of graduates in Theology and Arts at Paris), and
take no part therein. These are unprofitable,
always concerned with mere subtleties, and for
the most part superstitious, sensual, devilish or
earthly, so that the teaching thereof is often hurt-
ful, ever unprofitable, and a useless waste of time;
— meanwhile thou canst gain spiritual profit by
prayer, or meditation, or the study of some holy
book.

So also I will never argue with anyone in private
unless it is certain and evident that some good end
shall follow, or unless my fellow disputant doth
desire to hear me, or is one with whom I can
confer without wrangling, and temperately which
conditions are to be observed except when malice
doth demand severity for some eventual good: but
even so I will never act without due deliberation.
It is evident that to attain a good end, everything
must ever be ordered for the Glory of God; that
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is, that one must pray continually: wherefore talk
not with anyone unless he doth admit the truth.

(8) Thou shalt never study to take a degree in
Theology, nor strive therefor, because: (l.) I care
not to follow after gain or preferment or reputa-
tion, and knowledge I may have equally well with-
out a degree. (2.) The common life of an university
is carnal and is for them that savour carnal things.
(3) In many respects thou mayest be hindered
from promoting the spiritual health of thy neigh-
bour, from prayer, from purity of mind and from
contemplation. (4) One must be present at many
vain lectures and be in the company of a multitude
of men, by which things a man is defiled and
turned from his path.

Thou shalt never busy thyself with law or
medicine save when occasion ariseth and when
thou canst do some good thereby, for: (l) These
studies have no nourishment in them, but do turn
aside the mind; yet for the sake of peacemaking,
or in case of necessity, or when some urgent cause
ariseth one may meddle with law; and with medi-
cine also for the sake of one's own bodily health
or that of a fellow man. (2) These be worldly
matters in which it is convenient rather to take the
counsel of others, than to give advice. (3) The
study of medicine is forbidden to Divines, Monks,
and them that do long after the Law of God.

Thou shalt not give medicine of doubtful virtue,
nor prescribe any medicine whatever for a disease
the nature whereof is uncertain, nor give a potion
to any sick man save under most urgent necessity
when no other adviser may be had; otherwise
thou shalt never intrude thyself: thou seest how
greatly good men do rejoice in being freed from
practising this art.

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GERARD THE GREAT

Thou shalt not advise upon, nor busy thyself
with causes concerning matters of opinion or con-
troversy unless: (l) It be clearly apparent to thee
that otherwise some falsehood might be propa-
gated ; or (2) for Charity's sake; or (3) the whole
cause be that of righteousness; or (4) it be most
certainly for the curbing of evil manners; or (5)
to prevent the oppression of the poor; or (6) un-
less thou canst intervene and yet preserve an
equal mind. After such interference withdraw
thyself so that there remain to thee no care for
the residue of the matter. Likewise take good
heed that thou be careful not to be moved by
friendship, or kinship, or hatred, and if thy friend
or kinsman, or one that was aforetime thine enemy
be concerned, search thy heart to know if thou
wouldest act in the same manner if he were a
stranger or not thine enemy. It is evident, as
Virgil saith, that the happiness of the dweller in
the country is that " he hath not looked upon
the iron rigour of the law and the mad turmoil
of the Forum."

Thou shalt not appear before a spiritual officer
or judge, as a favour to any friend or kinsman or
other man, nor at all unless the most urgent call
of duty require it. If such case of necessity urge
thee, thou oughtest to send a deputy, and not to
go thyself, because by this is quietness of mind
disturbed if thou dost intrude thyself into the affairs,
the tumult and tempest of the world. In all other
conditions let the deadbury their dead. Thou shalt
not appear before the civil magistrates or the
secular judge in Deventer save in the case of
similar necessity, for thy friends deal well enough
with all such matters before magistrates.

Never busy thyself with any controversies of
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men whatsoever (save as above) unless it be to
compose them, and when this can be done in a
short time and without brawling. Even when such
composition ought to be made, if it can be done
as well by another, do not intrude thyself; always
consider this. Yet put not aside the making of
peace when thou canst truly make it, out of de-
ference to thine own quietness.

( l o) Whensoever any kinsman of thine is beaten,
or slain, or evilly entreated, thou shalt never evilly
entreat him that did the injury; nor ever give
counsel against him to his hurt; nor ever close
thy mouth against him, nor avoid him. Rather
admonish him with words of comfort, or lead him
back to peace. Also if his friends would take
vengeance thou shalt dissuade them therefrom
with words of peace, and from injury that they
do it not.

Do thou forgive all men, and be an ensample
in so doing, and so much the more as thou dost
admonish others. I will never have part in the
doings of my friends or kinsmen or betters, save
only such as are acts of piety, tending to mercy
and duty and justice, and also such as may not
be done so well through another man. Yet would
it be evil to turn aside, for the sake of preserving
mine own quietness, from works of piety and jus-
tice which could not be done through another, and
from my duty in serving my neighbour.

Of the study of Holy Books
(ll) I now return to consider the pursuit of
knowledge. Let the root of thy study and the
mirror of thy life be these: First, the Gospel of
Christ, for therein is the Life of Christ. (2) The
lives and discourses of the Fathers. (3) The
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GERARD THE GREAT

Epistles of Paul and the other Canonical Epistles,
and the Acts of the Apostles. (4) Holy Books, as
the meditations of Bernard and the Horologium
of Anselm, Bernard on the Conscience, the So-
liloquies of Augustine, and suchlike books. (5)
The legends and devotions of the Saints, the In-
structions of the Fathers on Conduct, such as
the Pastoral of Gregory, the blessed Augustine
on Monastic work, Gregory on Job, and so forth.
(6) The Homilies of the Holy Fathers and of the
Four Doctors upon the Gospels, the Interpreta-
tions of the Holy Fathers and Commentaries
upon the Epistles of Paul, for these are included
in the authorized readings of the Church. (7)
The study of the Proverbs of Solomon, Ecclesi-
astes and Ecclesiasticus, for these are included
in the lectionaries and authorized readings of the
Church. " I will pray with the spirit and I will
pray with the understanding also." (8) The study
and interpretation of the Psalter, for this is in-
cluded in the services of the Church of the Holy
Fathers. " I will sing with the spirit and I will
sing with the understanding also." (9) The study
of the Books of Moses; the historical books —
Joshua, Judges and Kings; of the Prophets and
the expositions of the Fathers upon the same.

(12) As to the manner of perusing the Decrees,
so as to know what was determined of our fore-
fathers and of the Church: one must not strive
to master them, but only peruse them; (1) lest
through ignorance of the law thou pervert piety
into disobedience. (2) That thou mayest see the
material fruit of the Primitive Church. (3) That
thou mayest know from what thou thyself should-
est refrain, and from what thou shouldest admonish
others to refrain.

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(13) Thou oughtest to hear Mass to the end,
every day that thou canst, for thus it is ordained
even for lay folk on Sundays in the directions for
the Mass (de consec. I. C.) and for Clerks that
they hear It daily, as is said in the note in the
same place. Also remain in the Church on feast
days until the solemnization of the Mass is com-
pleted. Singing is a help to devotion for the natural
body as thou knowest by experience. One should
always rise for the reading of the Gospel, and
stand up, wherefore it is said in the directions
(de consec. I. C): "By our Apostolic authority
we command that men sit not, but stand, rever-
ently bending at the reading of the Gospel/' In
the word reverently is implied the honour due to
the Gospel, as also in the place wherein it is said:
" Let them hear the words thereof with attention
and adore with faith/' that is, " Let them show
reverence by the posture of the body"; this doth
consist — first in the bending, secondly in the
lowering of the hood as is customary, thirdly in
bowing at the Names of Jesus and Mary; for
those devoted to God have this custom.

Likewise, when the Gospel is read, the mind
should not occupy itself with any other devotion,
or reading which doth demand attention; for the
senses, when occupied upon several matters, are
less intent upon any single one. The words of the
Gospel and of the Apostolic writings are ordained
to be heard at the Celebrations, as is said in the
directions (de consec. I. D.): " It is vain to hear if
we attend not."

Moreover, one should read nothing nor meditate

upon aught else, for the duty of the moment is to

attend duly to the Gospel, and we do take away

therefrom any attention which we may expend

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GERARD THE GREAT

upon other prayers and meditations. Our bowing
ourselves at these words and the bodily posture
of reverence are symbols of the reverence of our
minds, and these be false symbols if so be that
the things signified answer not thereto. More-
over, the outward observance is a means to induce
inward reverence, but it is vain if the one answer
not to the other.

(14) Furthermore, to be reverent with the lips
and the understanding also is a greater thing
than to show reverence with the lips only, or by
the lowering of the hood; wherefore I will lower
my hood to hear, I will hear with the ear, and I
will hear with the understanding also. Otherwise
the words are as a tinkling cymbal or as sounding
brass. No words or sayings are mine own if the
meaning thereof doth not reach my mind — also
thou shalt stand with bended knee, with head un-
covered and with bowed back after the Consecra-
tion of the Sacred Host, if thou art able to see It,
or the Chalice. This humble adoration and abase-
ment of body is seemly before God, and doth in
every way betoken an attitude of mind which is
fitting as a help to devotion ; yea, and most fitting
is the bending of the head over the arm as thou
dost know: for the servant is by all means bound
to show reverence in the presence of his Lord. A
bended posture doth admirably befit devotion of
mind, for the motions of the spirit do bear relation
to the posture of the body. When thou art afar
off or canst not see, prostrate thyself and bow
thine head and pray to thy God in secret from the
Sanctus to the Pax, and afterward, whether thou
dost partake or not, until the Gospel of St. John.

(15) Receive the Pax with reverence and devo-
tion, for it is a contact with the Body of the Lord

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through the mouth of the priest. Is not reverence
paid to The Veronica, and to the picture of Christ,
though it is not sanctified by His bodily presence?
In the Primitive Church all the faithful were wont
to communicate, and in place of such Communion
the Pax is given as being in some measure a re-
ceiving of Christ's Body. The reason (as I hold)
that His Body is not now given so generally is
that in the Primitive Church when His Blood was
but lately shed, men were better, and religious
fervour was in full vigour and at its height: but
this is now grown old, wherefore He hath with-
drawn Himself.

When the Pax doth come be thou prepared as
if thou didst verily receive the Body of Christ,
and at that time lift up the love of thine heart
and prepare thyself so that though thou are not
able carnally to receive the Elements of the Holy
Sacrament, thou mayest at least do so in the
Spirit. After receiving such communion through
the Pax, the love of thine heart must abide and
endure inwardly; but if thou dost begin to wander
in mind, as doth often happen to thee when thou
dost meditate without ordering thy thoughts be-
forehand, turn thy mind to Christ's Passion.

(16) Likewise from the Sanctus onward prepare
to look upon the Host — are not all men wont to
make preparation before looking upon their King,
by whom also they must be seen? After this make
thyself ready for the Reception and do nought
besides, for at that time the Presence of Christ
doth work upon thee and doth help thy weakness;
thus shalt thou be moved to love the Sacrament.
This is evident from the words wherein it is said,
" Lift up your hearts " and " We have lifted them
up to the Lord."

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GERARD THE GREAT

Also always draw so near the Priest as thy con-
dition doth permit, to hear the Mass and to look
upon the Host, and stand in the Presence There-
of. Be not willing to consult for any man that he
may be ordained, nor to speak for him, nor assist
him to this end unless he be most devout. The
first of these resolutions is on account of the re-
sponses pertaining to the office which ought to be
made, and are not made, as is shown in the fourth
of the Sentences and in the Decrees; the second
is, on account of the risk of Simony which doth
often occur; and also, by reason of the unprofit-
able state of the Church.

With regard to abstinence these things seem
good, but are not the subject of promise. First to
keep the fasts that are ordained; secondly, never
to eat flesh meats. The reasons hereof are to be
found in the Chapter of the Decrees which is called
Margarita (de consec, § v). Thirdly, save for just
cause, not to omit to fast during Advent and
Septuagesima. Fourthly, let there be a daily fast
which doth consist in no't wholly satisfying the
appetite unless cold weather doth hinder this re-
solve. All philosophers do advise this, specially
Seneca and Aristotle. Withhold thy hand while
appetite doth yet remain: the moment of its satis-
faction is hard to know, yet do thou thus reflect
upon it by considering how much thou wouldst
wish to eat if it were right for thee to consult thy
desire, and while this doth still endure, deny some
part thereof as shall seem reasonable to thee.

Fifthly, toward the close of a meal, or before
partaking of the last dish, consider how much thou
hast consumed, and how much more thou wouldest
eat if thou didst continue, and in future omit some-
what of the earlier or latter part of the meal.
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Sixthly, at the beginning when thou dost set forth
to prepare thy food think upon the victual and
how much thou dost require. Seventhly, take but
one cooked pear after thy meal, and that not of
inordinate size, or three of the very smallest.
Eighthly, always eat in the evening between the
fourth and fifth hours, unless the presence of
guests, or infirmity, or some accident, such as a
journey, compel thee. This is approved for the
following reasons: (l) This hour is convenient for
digestion and for the hindering of that corruption
of food in the stomach which would take place in
waking hours through lack of warmth ; (2) during
waking hours study and other matters such as
care or sadness do impede digestion; (3) take
food at this time lest drink following food may
hinder digestion; (4) it doth prevent drink so
taken from causing disturbance as otherwise doth
often happen; (5) lest raw fruit, vegetables, and
the like might do hurt as they would if taken in
the daytime ; (6) thy sleep will be the better, for a
full belly doth slumber readily; (7) at that time
study and prayer which are the portion of the day-
time do less hinder sleep; (8) by this custom thou
wilt get thee to bed quickly, and always at the
same hour; (9) by so doing one may get con-
tinuous sleep through going to rest in good time;
( l o) the love of study will not tempt thee too much
at night; (11) by this means thou hast the day
unbroken for work and prayer. (12) Thus, all thy
waking hours are spent in abstinence and fasting,
are unhindered and fit for the service of God and
for work. Also a man hath more desire for food
when he is eating than when he is altogether ab-
staining, so that one cannot so readily practise
abstinence when near to or at the table. From the
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GERARD THE GREAT

Exaltation of the Holy Cross till Easter take but
one daily meal; this is the custom of the Car-
thusians and Bernardines and others : this Season
doth begin in September about the Equinox, and
doth continue until near about the Vernal Equinox.

(17) In seasons of great cold it is lawful to take
more food, but yet not exceeding one meal daily ;
— such is the teaching of Hippocrates ; this doth
help thee to resist the cold, which thou couldst
scarce do otherwise; for the same reason thou
mayest sleep longer by one hour or an hour and
a half. When it is needful to eat twice in the day
take a small amount, and food of light quality,
such as one egg and no more, or rather some
drying food as bread and wine, or vegetables, with
a little bread, but if thou take wine let it be for
thy stomach's sake. The reasons of this are as
above, where I have argued of the need to eat at
night.

I would wish to be able never to drink wine
unnecessarily so long as I am in good health, lest
I violate the precepts of Paul ; for to do so is
luxury and is over costly. One should never drink
immediately before or after a meal, nor during
the course thereof unless infirmity or some most
urgent cause compel. During and after manual
work one should by no means drink anything
unless the body is cool: this is healthy for body
and soul. Let nothing lead thee to drink between
times, or so as to break a fast: it is good to bind
thy feet in the fetters of wisdom. Set a time
wherein to read what thou dost write in this book
for it doth order thy life. It doth seem to me that
the fathers in the desert offered short and frequent
prayers, so that the heart might be raised con-
tinually to the Lord, and might not be set on
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worldly affairs, but be abstracted therefrom, and
thus should one do.

(18) I do purpose in the Name of the Lord
always to fast upon the fourth day of the week
unless infirmity, or reasonable cause hinder me.
Yet this I ordain not as an unalterable rule, but
as somewhat whereat to strive; and so also on the
Sabbath, and on the sixth day — for upon the fourth
Judas betrayed the Lord, and on the sixth was He
crucified. He who fasteth not on these days doth
needlessly betray Him and taketh part with His
murderers. I am the more bound to observe these
days in that by the apportionment of God it is my
lot to be a Clerk, moreover by such fast my health
is preserved and I do feel that thereby my soul is
better with her God. But even if such abstinence
should seem to hurt the body in some small
measure, think not of that, for thou hast always
been in better health when thou didst fast. Ever
pay some tribute to thy God, and thou wilt ever
remember Him the better.

(19) Avoid haste, eagerness, and gluttony in
eating, for such greed proceedeth from inordinate
love of its object. A greedy mouth and lust for
meat have an intermixture of sin. Gregory in his
Exposition of Job saith: "This doth stir up
loquacity, leadeth to excess, doth heat the mind
and turn it from the path just as drunkenness or
too much talk do kindle it and lead it into snares."

This doth also cut off and shut out all thought
of God.

It is better to do one action well with great de-
liberation, than through lack thereof to be thrown
out of one's course. Also, as concerneth bodily
health, in proportion as food is taken well and with
deliberation, so much the more readily and whole-
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GERARD THE GREAT

somely is it digested. The same habit of delibera-
tion should prevail in writing and speaking and in
action also, because it is impossible to seek therein
the Glory of God, if a man so impetuously rush
into a matter that his whole strength is occupied
in it. Learn then to be slow and restrained in
action.

Do not do any good thing in such a way as to
run into disobedience. In matters of temporal
wealth, repayments, and expenditure upon books,
regard thyself as a steward, and look to it that
thou be found faithful. Therefore be frugal in
supplying to thyself food and raiment, that thou
mayest the better supply the needy, and worthier
men than thou, and mayest promote the salvation
of souls. Never give aught that is of any worth
to one that is not needy, for thou wilt find very
many that are in want, and if thou dost give to
them that have abundance, thou art not a faithful
steward, nor prudent to thine own salvation. In
thy giving take no thought of carnal things. I will
not receive temporal gifts from any man so long
as needier persons than I may be found, for what
I would not do myself, that will I not ask of an-
other.

(20) Likewise, Gerard said, a man ought not to
be disturbed about any affair of this world. He
who doeth that which he knoweth, doth deserve
to know much. He who doeth not that which he
knoweth doth deserve to be in darkness.

It is a great matter to obey in those things which
are contrary to our natural man, and are burden-
some— this is true obedience.

Before all things and in all things study specially
to be humble inwardly, and also outwardly before
the brethren.

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The knowledge of all knowledge is for a man to
know that he knoweth nothing.

The more a man is assured that he is far from
perfection, the nearer is he thereto.

The beginning of vainglory is to be pleasing to
oneself.

By this is a man known better than by aught
else, that he is praised.

Thou oughtest always to strive to note some
good in another, and to think thereof.

Inordinate desire for anything not pertaining to
God is as the sin of fornication: therefore the pro-
phet saith: " It is good for me to cleave to God."

We ought to be strenuous in prayer, and not
lightly to desist from it nor think that God is
unwilling to hear us. — Though oftentimes re-
pelled, we should not despair.

He who is faint-hearted should pray as a son
to a good father, as is said in the Gospel: " Which
of you if he ask his father bread, will he give
him a stone," and so forth.

In everything in the whole world there is
temptation, though a man perceive it not.

(21) The greatest of temptations is not to feel
temptation; so long as a man knoweth that there
is somewhat in him to be pruned away, so long
doth he stand well.

When any evil is suggested to thee, think what
thou wouldest ask thy fellows to do in like case,
then doth the Devil stand confused.

Always dwell more upon the hope of Eternal
Glory than upon fear of Hell.

Let every man beware of causing scandal to
others by his conduct; let him study to amend
the same, and everywhere to behave himself
honestly, that others may be the more edified.
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GERARD THE GREAT

With whatsoever thoughts a man doth fall
asleep, with such doth he awaken; at these times
it is well to pray or to read some psalms.

Slight shame borne here doth do away unend-
ing shame before God and all the Saints.

Study only to please Him Who doth know thee
and all that pertaineth to thee: suppose that thou
dost please all men but dost displease God; what
should it profit thee? therefore turn away thy
heart from the creature, yea, even with great
violence.

Think how thou mayest be altogether con-
queror of thyself and lift up thy heart ever to
God, as saith the prophet: "Mine eyes are ever
toward the Lord."

Thanks be to God.

73

APPENDIX TO THE LIFE OF GERARD
GROOTE

A Letter to the Bishop of Utrecht on behalf of
Master Gerard Groote when he was forbidden
to preach public kly.

Most Potent Father, and Prince of the people
of Utrecht,

T hath happened lately that Gerard
Groote, a deacon of your Diocese, in-
spired by the Lord, and kindled with
zeal to preach the Word even in these
latter days, hath denounced before clerks and lay-
folk their wickedness, and maintained wholesome,
true, Evangelical and Apostolic doctrine as against
heretics, usurers, and clerks that live in con-
cubinage. Acting with your license and that of
the Parochial Clergy he hath preached also against
various crimes and corruptions of divers men in
your diocese, not without some fruit, and hath
sown the seed not without increase (as he doth
hope). For by his preaching the hearts of many
have been turned to the Lord, leaving their former
perverse and evil courses.

Through his labours there are many virgins
set as flowers in the field of the Lord; lives of
chaste widowhood and voluntary poverty, as an
harvest therein; renunciations of the world, acts
of restitution and many other fruits sprung from
the seed of Ecclesiastical and Catholic doctrine;
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THE LIFE OF GERARD THE GREAT

and these things are seen and known of them that
do truly love God.

By his means also the boldness of certain
heretics who creep in secret places on the earth
hath been kept down, and the wickedness of usury
and disordered lust have ceased from the land of
Zeeland. But yet these clerks and priests that
live in concubinage have procured (as we suppose)
by means of a letter obtained from you that this
Gerard should be restrained indirectly from exer-
cising the office of a preacher, and this either
without cause, or without any that he knoweth.

For although your letter did apply to all priests,
yet almost all save Gerard have been restored to
their offices; and this, as he thinks, doth arise
not from the deliberate intention of the bishop,
but through the suggestions of malicious men
causing no small loss and detriment to the cause
of Holy edification. At this do heretics rejoice
and creep about more boldly; for this cause are
those enemies of the Church glad, namely the
Clerks who live in concubinage, continuing to live
most uncleanly in the lusts of the flesh: usurers
are well pleased, and scandals are increased, yea,
even more perchance than carnal and worldly
minds can comprehend. Although this Gerard
calleth God to witness that so far as he himself
is concerned he would wish to be at leisure to
explore the truth, and to be quiet, yet he perceives
that the enemy of mankind is everywhere striving
against men and is driving them over the preci-
pices and into the abyss of sin; and he hath hope
that some of these may by his preaching be de-
livered from the snare of the hunter and from the
noisome pestilence, which hope the effects of his
former preaching do justify; therefore he is stirred
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THE LIFE OF

by zeal for the House of the Lord, inflamed and
urged by love for his neighbour to preach and sow
the seed of the Word of God (if it may be) with-
out temporal reward, in poverty and with humility
but in all truth, as formerly he preached and
sowed the same not without visible fruit. If a
special license is refused him he doth ask that at
least the parochial clergy may not be forbidden
to employ him if they will; for according to the
custom of the State and diocese of Utrecht they
have been wont always to employ any trusty and
good preachers whom they would, without such
license. Furthermore if in spite of the good fruit
his preaching hath borne, and the aforesaid cus-
tom, you should wish to inhibit Gerard from
preaching (which thing God forbid should happen
in your dominions), he doth ask and humbly and
urgently desire of you: (l) to declare to him the
pretext and reason of such inhibition; (2) not to
judge him, deprive him of his right, nor suspend
him from the exercise thereof without such ad-
monitions as ought always to precede judgement;
for he is ready to argue each several doctrine that
he doth teach in public and private, not only be-
fore you, Father, but also before any man, and
truly to prove the same from the sacred writings
of the Saints and from the Scriptures: and if it
be necessary to lay them before the Supreme
Pontiff.

A Letter of Master William de Salvarvilla, a
Cantor at Paris, to Pope Urban VI, asking
that a license to preach be granted to Master
Gerard.

To our most Holy Father in Christ, our Lord
Urban VI., by Divine Providence Pope, Supreme
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GERARD THE GREAT

Pontiff of the Inviolable Church of Rome, and of
the whole world, these from your Holiness' most
humble petitioner and servant William de Salvar-
villa, Chanter of Paris and Archdeacon of Brabant
in the Church of Liege.

Most Holy Father,

In all subjection and most humbly and
devoutly kissing the feet of your Holiness, I do
write that which followeth in singleness of heart,
being zealous (as I believe) for the service of
God.

There is a certain reverend man Gerard Groote,
a Deacon of the diocese of Utrecht, learned in the
sciences both liberal, natural and moral, and also
in Theology and Canon Law. He hath long ago
given over all his benefices for God's sake, namely
prebends at Utrecht and Aix, and also his patri-
mony, which was no small one, having retained
but a small part of the same to provide him a
slender sustenance. To him is the world crucified,
and he to the world; he hath become a mighty
adversary to heretics, a zealous upholder of the
unity of the Church, and a fervent preacher in
the said diocese as against the sins of lay folk and
clerks; yet he hath not received or asked for any
recompense for his preaching, nor doth he seek
any temporal or Ecclesiastical Benefice, but he
doth desire to have a further Commission under
the authority of the Apostolic See to the end that
he may be able to preach more freely and without
hindrance. Wherefore it would seem expedient,
as I judge, that your Holiness should give him
authority to preach and to make inquisition against
heretics; and likewise to publish the Canonical
decree of your Holiness granting such authority
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THE LIFE OF GERARD THE GREAT

in the Province of Cologne or at least in the afore-
said diocese of Utrecht.

May the Most High see fit to preserve your
Holiness in prosperity, to be the ruler of His
Church.

Given at Leyden on the 2 1st day of October.

The following epitaph on Gerard is appended
to A Kempis' Life of the Master as edited by
Somalius. It is uncertain whether A Kempis was
the author of the lines, but from the title " Epi-
taphium vetus et inconditum " it would seem
probable that they are by a different hand. As it
is impossible to reproduce the rhyme and metre
of the original in a translation, the Latin text of
the Epitaph is here given:

Epitaphium vetus et inconditum venerabilis
Magistri Gerardi Magni
Gerardus Magnus vixit sicut pius agnus,
Fecit quod dixit, sicut docuit quoque vixit.
Sicut non fictus aliis mitis sibi strictus
Lux fuerat Cleri, tradens huic lumina veri,
Lux fuerat pravis, oculus mentis bene gnavis.
Hie Mundo spretus, sed pneumate corde repletus
Ejus doctrina, falsis fuerat quasi spina
Ridiculum vanis, odium mentis male sanis
Quae falsos lassit, pars veridicis sed adhsesit
Illi pro vero, fuit utilis hie quia clero
Ut clero laicis, prodesse volens inimicis,
Doctrina veri, debet Christus misereri
Ejus de jure, pro tali pondere curse.
Talis namque fore, voluit gratis sed amore
Divino tactus, nulla mercede coactus
Namque resignavit praebendas sicut amavit
Christum, sic stravit carnem tenues quoque pavit,
De propriisque bonis tenuit regimen rationis.
Sic fuit exemplo lux in Christi bene templo.
Gerardus Magnus, quern verus diligit Agnus,
Sanctorum sortem tenet evincens modo mortem.
78

THE LIFE OF THE REVERED FLORENTIUS,

A DEVOUT PRIEST, AND VICAR

OF THE CHURCH OF

DEVENTER

THE LIFE OF FLORENTIUS

PREFACE

(i)
OLLOWING the order laid down, I
do now think good to write certain
things concerning the life and char-
acter of Florentius, that Reverend
Father of pious memory, Priest of
the Church of Deventer, and once
a disciple of that Master Gerard of whom I have
told above. This order in my history is fitting,
that having first shown the fertility of the good
tree in Gerard, the founder of our Devotion, I should
next exhibit the sweetness of the fair flower there-
of in the godly Florentius, his disciple, for he was
eminent as a follower of the same Devotion and a
most fervent promoter of it.

His humble and obedient character was indeed
an herb of healing for the drooping soul, and his
saintly virtues are an instruction to young and
old alike.

(2) I beseech thee, good brother, that thou

interpret not the artlessness of my words to the

injury of this illustrious priest, for he was himself

a lover of humility and artlessness; but do thou

81 G

THE LIFE OF FLORENTIUS

read and mark the good things that I shall tell of
him with the eyes of pious deference. Do as doth
the provident bee drawing sweet honey from fair
flowers in some green meadow, and (for the edifica-
tion of thy condition and order) sow the seeds of
those virtues which adorned our beloved Father
Florentius, and plant his example in the garden
of thy soul, to bear as it were flowers of roses, and
sweet-scented lilies therein. So shalt thou go for-
ward continually in virtue, and thine heart shall
glow yet more fervently in the furnace of the love
of Christ. He was a mirror of virtue notable in-
deed, and to all that desire to serve God, one that
doth help them to reach the Kingdom of Heaven.
Since I had intimate knowledge of him, and did
oft stand by and minister to him, I am so much
the more competent to speak truly concerning his
life.

Novice

(3) I pray thee complete to the honour of God
that work which thou didst undertake at my desire
and that of others; for it will be a joy to them
that come after to hear how bright were the stars
which did shine forth in our land. And thou, too,
mayest be a partaker in their merits, if in brotherly
love thou art willing to impart to others that know-
ledge which thou hast freely received.

The Elder Brother.

(4) The task which I approach is toilsome and
one that is too heavy for my knowledge and my
feeble powers. I would choose rather to be silent
and read the words of others, than to cast a shadow
upon the bright fame of that illustrious man by
telling thereof in my homely and barbarous speech.

82

THE LIFE OF FLORENTIUS

But since thou dost not inquire into niceties of
style but rather moral worth in the subject, there-
fore in despite of mine unskill in words thou must
not despise my pearls though the shells wherein
they are found be worthless.

I confess that I am not so skilful as to be able
to set forth the life of so great a father; yet I do
offer in the temple of God goat skins to cover the
roof of the tabernacle, for I have no precious stones
wherewith to adorn the vestment of the priest.
Also it would seem to me a hard-hearted and un-
grateful thing if I should keep silence as to the
virtues of a father so beloved though I am un-
worthy to tell of them, for in his life he was a
benefactor to me and to many others: he first
launched me for the service of God, and in the
fulness of time steered me to the haven of the
monastery. Wherefore in gratitude and for a
sweet remembrance of him I in turn do gladly
repay his bounty, now he is gone, by the finishing
of this poor work. Let it be as some excuse for
the task that I have taken on me, that I deeply
love this reverend Father, and hope that his
memory may always and everywhere flourish
among devout men: And may the Lord Jesus who
despised not the poor widow's two mites, reward
me, his poor servant, in the time to come, for
that with a good intention I do put this labour of
my hands into His treasury, leaving higher themes
to men more learned. Knowing mine own little-
ness I submit to the correction of my betters, and
I ask that every devout mind may help me with
prayer, and that if any shall draw any edification
from reading these writings, he may praise God
for all His gifts and be grateful even for the least.

83

CHAPTER I

*€ Of the humility of Christ which Florentius
studied to imitate

(0

UR Lord and Master Jesus Christ,
the Flower of all virtue and of all
knowledge, began in humility and
meekness that rule of life which
He handed down to His disciples to
be observed as their law and pattern,
saying: " Learn of Me, for I am meek and lowly
in heart and ye shall find rest for your souls."

(2) That devout and humble priest of Christ,
Master Florentius, the son of Radewin, followed
after this virtue of true humility, which is the
straightest path to the attainment of the Kingdom
of Heaven. This path he kept to the very end of
his life through many a spiritual contest, living
most strictly in the continual mortification of the
flesh, until he entered into the rest of everlasting
bliss, to be rewarded by God for his dutiful and
pious labours. But how he reached this path of
humility I will tell, God helping me, in the follow-
ing stages of my story. The Almighty and Merci-
ful God, Who from all eternity had chosen him to
85

THE LIFE OF FLORENTIUS

be consecrated as His priest, and foreordained that
he should be illuminated with the more excellent
gifts; God, I say, of His marvellous goodness
snatched him forth from the shipwreck of the
world, and withdrew him therefrom ; by the word
of Truth He did effectually regenerate him, to
lead an holier life and to be a branch yielding new
fruit.

CHAPTER II

<•£ Of the interpretation of the name Florentius and
its three glorious meanings

0)

ERILY the name " Florentius, son of
Radewin," was a prophecy of his future
righteousness, which should declare the
glory of our Father in Heaven and make
yet more bright the fame of his own kin. For
herein is a laudable thing, if the life of a man be
in accord with his name, and if his repute be con-
sonant with his virtues: which thing is approved
in every way by his upright deeds.

Florentius is a name sweet for the righteous to
utter and recall, for in his life he showed himself
such that he was held in the greatest love and
reverence by all men, both the Religious and those
of the world.

(2) Well is he named Florentius, as one that
gathereth flowers (Flores legens) by reason of the
liberal arts which once he learned and in which
he was so skilled and proficient that he had the
title of a Master thereof, as indeed he was — or
again by reason of his knowledge of the divine
law, and the books of sacred Theology, which he
86

THE LIFE OF FLORENTIUS

studied (legit) yet more gladly in preference to
any other Science, and loved more dearly than
all the treasures of the world, as saith the prophet
in the Psalm, " Therefore have I loved Thy com-
mandments above gold and topaz."

But a far more lovely meaning is " One that
holdeth flowers " (Flores tenens) because he fol-
lowed Christ the Flower of all virtues and the
Lover of Chastity, for Whose love Florentius de-
spised the flowers of the world and held most
firmly the integrity of the faith and the one law
of Catholic peace, saying with the Bride in the
Song of Songs, " My Beloved to me and I to him,
who feedeth among the lilies. I held him and I
will not let him go."

(3) Moreover by a more sanctified interpreta-
tion and one more fruitful, he is called Florentius
as one that gathereth flowers together (Flores
colligens) because he gathered together with him
in his house many clerks and brethren who were
in the flower of their age ; and these, despising
the vanity of the world, served the Most High
God with humility and devotion, in chastity of life
and brotherly love, as the Holy David singeth with
joyful voice: "Behold! how good and how pleasant
it is for brethren to dwell together in unity."
These brethren Florentius ruled with such a dis-
cipline and taught with such fervency of spirit
that his house was a school of heavenly training,
having therein a mirror of holiness, a garniture
of moral virtues, a pattern of goodness, a door to
admit the poor, a place of meeting for clerks, of
instruction for lay folk, of refuge for the devout,
and for the beginning and carrying forward of
every good thing. In this house many honourable
and learned men first conceived the spirit of de-
87

THE LIFE OF FLORENTIUS

votion, and like bees laden with honey went far
afield from the full hive to spread fertility in divers
places; and God giving them His blessing, the
Iruit of their labours was not small, so that one
may justly say of them that thereby " the flowers
have appeared in our land."

CHAPTER HI

t Of the interpretation of his father* s name
Radewin

(■)

ET it not seem foolishness if the sig-
nification of hi6 father's name be mys-
tically interpreted, for this is thought
to tend in no small degree to the honour
of >o great a man.

Fitting enough, then, is the name of Radewin
as meaning *• The Divine Radiance/' and by this
name Christ is rightly signified, for He is the
Brightness of the Father Who doth illumine the
world with the light of His wisdom, with His spot-
ue doctrine. His holy miracles, and
His abundant revelation. He sent forth also His
apostles like beams of the true Sun to preach His
word in ail the world and give a good example to
all the faithful, saying to them : " So let your light
shine before men that thev may see vour good
works and glorify your Father Who is in Heaven.'
Therefore is Florentius well named the son
of Radewin, ior through Christ was he born again
to a livery hope, by Hun was be worthy to be
irradiated and set on fire that be might despise
earthly things and fervently love the things of

THE LOT OF FLOKENTIUS

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rtatt h**t hidden mt them thai

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l\ pe

J

THE LIFE OF FLORENTIUS

CHAPTER IV

#£ Of his native land, and how he went to study at
Prague

HIS revered father and devout priest of
Christ, Master Florentius, was Vicar
of Deventer, having been converted by
the preaching of the venerable Gerard
Groote, the grace of God working therewith.
Having been his humble hearer, Florentius studied
to imitate Gerard in all things, and receiving his
wholesome counsels with gratitude, loved him as
his dearest father, the begetter of his salvation,
always and everywhere paying him the greatest
reverence as was fitting. Therefore he deserved
to be loved in turn by Gerard even more than
were the other disciples, and to be commended
above the rest for the special beauty and modesty
of his character, for with these qualities he was
eminently endowed and shone therewith in the
Religious life.

(2) He was born in the city of Leerdam, in the
territory of the noble Count de Erkell; this city
is situated near the boundary of Holland and about
three miles from Utrecht. His father, Radewin, was
well known by repute amongst those of his time;
and being sufficiently endowed with goods and
substance, considering the needs of his condition
in life, he gave his fatherly consent and assistance
to his son Florentius when the latter was setting
forth to study at Prague. At this time the privi-
leged University of Prague in Bohemia was in a
most flourishing state, and many men went more
90

THE LIFE OF FLORENTIUS

eagerly thither from the Low Countries. He soon
became a good scholar, for he was brilliant in
understanding and eager to go forward in know-
ledge,and in like manner he was noted amongst the
students for kindness to his intimates and rever-
ence toward his teacher. Afterward he returned
to his own country and his kindred, and having
gained his Master's Degree was received with
honour.

(3) All his friends and neighbours rejoiced to-
gether exceedingly; for the pleasure of his pre-
sence, his health, and prosperity was rightfully a
joy and consolation to them after his absence in
lands so distant, and the perils through which
God had suffered him to pass. But if his return
in due time from the University of Prague, and
his studies, gave great delight to his friends, yet
since God ordained that something even better
should follow, this return was the happy prepara-
tion for his eternal well-being, for after the lapse
of no great while he became a true disciple of
Christ instead of a Master of Arts. During his
homeward journey from Prague our good Lord
showed him a marvellous thing and one wherein
His Mercy was clearly manifest; for when he had
reached a deep valley a chariot followed behind
him dashing down from the mountain with great
speed; and as he could not turn aside from it,
and was in fear of bodily peril, he threw himself
upon the help of God, for there was no help from
man. When he had called upon the Almighty,
the immeasurable tenderness of our Saviour was
present with him ; for wonderful to relate, as soon
as he had called upon the Lord, he saw that
chariot in front of him upon the road on which
he was travelling, and all danger was at an end.
91

THE LIFE OF FLORENTIUS

This whole matter he ascribed to a miracle wrought
on his behalf by God Who healeth them that are
troubled in heart, and doth free them that call
upon Him from every strait.

CHAPTER V
<t£ Of his honourable character in the world

(i)

E was eminent for his honourable char-
acter, his cheerfulness amongst his
comrades, his kindliness in word and
generosity in spending. He was comely
to look upon, of graceful figure and of moderate
height. For a certain time God allowed him to
mingle in the world, and learn by experience the
deceitful madness thereof, but not to abide the
hazard all the days of his life; so that no one
whose desire was to be converted might despair
of pardon, seeing that a change to better things
had been wrought in this Florentius in so short a
time.

(2) It happened upon a time that he was in-
vited with many others to a marriage, and when
they were upon the way together, being most
eager to pleasure his friends and to make merry
with them, he did as follows for their gratifica-
tion: cutting down green branches from the trees
he took them and embowered those who sat in
the carriage in suchwise as greatly to win their
favour. For he knew not yet what the Lord should
do concerning him, nor thought with what care
he, in company with the devout Virgins, must in-
wardly adorn his conscience so as to be worthy
92

THE LIFE OF FLORENTIUS

to be called to an heavenly marriage; nor did he
know of that celestial feast at the Marriage of
Christ, wherefore he rejoiced to take part in
earthly festivities. But through the Mercy of God
he abode not long in this vanity, for receiving the
blessed call, he attained to that mighty grace of
devotion which surpasseth all worldly delight.

(3) But this worldly act of his did foreshadow
that good thing which should come to him, namely,
that when by the grace of God he was converted
into a spiritually minded man he should call many
of his fellow guests to that marriage Feast among
the citizens of Heaven, which the Immortal Bride-
groom Jesus Christ doth celebrate with all the
Saints for ever and ever. In after days this was
most clearly made manifest by the many brethren
whom he turned to the devout life, as I have seen
evidently with mine own eyes, and as all Deventer
doth know.

CHAPTER VI

<t€ Of bis conversion through the preaching of
Master Gerard

(•)

HE tender care of our Saviour was not
lacking to succour this wandering lamb
who was straying in great peril amid
£2J the mists of worldly fame. Therefore
when the time for showing mercy to him was
come, the Good Shepherd of Souls carefully with-
drew the Sheep which He had dearly bought at
the price of His own Blood from the snares that
encompassed him, and pitifully led him into the
Fold of that Holy Flock over which he should rule.
93

THE LIFE OF FLORENTIUS

When the venerable Master Gerard Groote was
preaching the Gospel of Christ throughout the
Diocese of Utrecht, many Clerks and lay folk,
having heard the Word of God, deserted the
vanities of the world, being anxious to avoid the
punishment of Eternal fire, and by penitence and
sorrow to gain the Kingdom of Heaven; for the
voice of the Master as he preached was a living
power which did so much the more prevail over
the hearts of his hearers in that he himself was
before all other men upon the path of virtue. So
that his holy life showing itself in deeds gave
confirmation to his words.

(2) At that time, therefore, when Gerard was
preaching to large congregations in the Church
of S. Mary at Deventer, Master Florentius came
also, eagerly listening for what he should say;
and being outwardly instructed in wisdom through
the light of this heavenly discourse, he was pricked
to the heart, and soon became enlightened in-
wardly. For the great preacher was wont to turn
his eyes from time to time upon those that stood
by, and to frame his discourse with regard to the
depth and extent thereof to suit the quality and
need of his hearers, gauging these by the zeal
which they displayed; just so do eager fishers
spread their net most widely where they deem
that most fishes have congregated.

So it happened by the inspiration of God that
Master Florentius, who was then endowed with
all the grace of youth and sufficiently provided
with all things necessary, gladly heard the Word
of the Lord. He stopped not his ears nor turned
aside from the music of that Heavenly Flute, but
to his own profit he took to himself those words
which proceeded forth from the mouth of the
94

THE LIFE OF FLORENTIUS

great preacher for the good of all and sundry.
Therefore was he numbered amongst those Sheep
of whom our Saviour said: " My sheep hear my
voice, and I know them and they follow me."

CHAPTER VII

«•€ How he despised the life of the world and joined
himself to Master Gerard

(0

ASTER FLORENTIUS, therefore, being
breathed upon by the Spirit of God and
inwardly besprinkled with heavenly
dew, suddenly withdrew his idle feet
which he had at first planted upon the way of this
present world.

He prudently considered that to the short-lived
gratification of the flesh there should surely suc-
ceed death the ruthless, and grief eternal. He
resolved, therefore, to despise the deceitful honours
of the world, and to his own exceeding gain thought
good to follow the lowly life of Christ, that he
might not lose his part in that home-land of the
angels which is fair with flowers. Wishing then
to converse more intimately with Master Gerard,
whom he saw to be zealous toward all men for
their soul's health, he delayed not to approach
confidently his reverend presence, and to set in
order before him his inmost thoughts; for he
looked upon Gerard as the friend and steward of
God.

(2) When he came Gerard received him gladly,
and opening a loving heart to Florentius held
converse with him as he desired, being ready to
95

THE LIFE OF FLORENTIUS

reason with him of any matter concerning which
he would inquire.

Coming together they held sweet converse upon
the things that pertain to salvation; the heart of
each burned with an heavenly flame; the things
of earth were of none account, but their good pur-
pose to hold to the service of God was confirmed.
For setting an holy life before them, and being
zealous to keep citizenship in the country of the
Lord, they were made thenceforward of one mind
in the love of the Brotherhood. And the manifold
grace of Christ was present with them so that
they were profitable to salvation not only for them-
selves but also for their neighbours: for certain
learned men and eloquent preachers were added
to them, for their comfort and fuller joy and for
the adornment of the House of our God. These
burning fiercely with that flame which is the gift
of the Holy Spirit, chose to walk closely in she
footprints of Christ: to despise the world, to wage
bold warfare against sin, and so to pass to eternal
good.

CHAPTER VIII

(t€ How Florentius himself, now fully converted,
did convert many others

(»>

ND as that most soft South wind of the
Love Divine breathed yet more con-
stantly upon the garden of his heart,
and watered it with tears, he began to
be very fruitful in devotion, and to be moved with
pious zeal to draw others from the defilements of
sin. He therefore made it his care that in place
96

THE LIFE OF FLORENTIUS

of those whose worldly companionship he had
formerly loved when occupied with profane study,
he should now have Spiritual Brothers ; for he
desired that others also should be enkindled by
that flame by which he himself was set on fire,
and illumined by that light by which he was en-
lightened of God: and he was not backward in
directing those who came to him both by words
and the light of his example. Therefore he per-
suaded Clerks and lay folk who desire to serve
God to flee from commerce with evil, to hasten to
hear the Word of God, to follow after the lowli-
ness of Christ, and to set the life of the Saints as
the pattern before their eyes, seeing that through
the grace of chastity and the observance of the
precepts of the Lord they might gain an ever-
lasting recompense.

(2) Nor was that labour profitless which he ex-
pended to gain souls, but an abundant increase
grew therefrom, for many young men and maidens,
relying on his wholesome counsels, leaving parents
and friends, began to walk in the paths of humility
and devotion, and hating the life of the world to
associate themselves together in Christ after the
Apostolic manner; and they rejoiced with eager
hearts to keep a Common table, and to have meagre
sustenance. Lastly he exhorted them severally to
go forward in the steps of virtue, to pray more
often; to labour with their hands in due season;
to be instant in reading holy books, and in earnest
meditation; for by these one shall gain increase
of fervour in devotion, and shall have that ever-
present dread of the occasions of sin that doth
guard a man, that he be not seduced of the devil
through the idleness of his heart.

97

THE LIFE OF FLORENTIUS

CHAPTER IX

(¥Z Of the burdens that he bore, and the wrongs
that he suffered

<■)

HAT old enemy of mankind, the Devil,
perceiving these exercises in the spir-
itual warfare, was sorely hurt, and
omitted not to persecute the devout
Master, being jealous of this good beginning and
of his pious deeds — for Satan feared that through
the example and industrious preaching of Flor-
entius the spoils of many souls would be taken
from him ; therefore he stirred up certain adver-
saries to impugn the simple life of this just man
with harsh words and derision, as is the wont of
such men to use, hoping to withdraw him from
the good course which he had begun. But Flor-
entius, being a man of gentle mind and well dis-
posed to bear reproach for Christ's sake, was
moved neither by evil report nor by the lies of
them that would belittle him, for these things
weighed lightly upon him as spider's webs, so
that he continued constant in his good under-
taking. He walked meekly among the perverse,
and patiently amid slanderers, returning to no
man evil for evil, but with a quiet heart he said
his prayers, and either held his peace, or bridled
the mouth of foolish men with some reasonable
word. Fools railed against that which they did
not comprehend, and one who walked humbly and
avoided every vanity seemed to their froward un-
derstanding to be distraught.

(2) But with modest aspect, like some flower
98

THE LIFE OF FLORENTIUS

of the field, Florentius went forth clad in a gray
habit covered by a long cloak; and as some lily
may grow among thorns and give forth her sweet
odour when torn thereby, so was Florentius among
his mockers; when derided he became yet more
cheerful and made the sweet odour of his fame
yet sweeter and more widely diffused by the pa-
tience which he showed. The Lord put upon him
the breastplate of faith, and armed His warrior
with the virtue of perseverance so that the wan-
tonness of men might not prevail to overturn
his stable mind, which the Grace of God had
strengthened within him; for he was zealous to
suffer shame and threatenings for the Name of
Jesus, knowing that which is written; "Blessed
are ye when men shall speak evil of you and re-
proach your name as evil for the Son of Man's
Sake." Therefore he waited diligently upon the
Author of Life, Jesus the Son of God, Whom the
Pharisees called a Samaritan and a deceiver;
Who warned His disciples beforehand that they
must suffer much enmity from worldlings, for that
He himself before them suffered yet more bitter
things from the envious Jews, "For," saith He,
" if they have persecuted Me, they shall also per-
secute you"; "The servant is not greater than
his lord. If they have called the good man of the
house Beelzebub, how much more them of his
household? "

By these holy words he was mightily comforted,
and cared not for the mockings of men, nor turned
aside from the true path of humility which the
truth doth teach, but through his contempt of the
world and self-denial he strove to climb to the very
heights of virtue. He chose rather to be called
an outcast Lollard with his Brothers, or to be
99

THE LIFE OF FLORENTIUS

thought a madman by worldlings, than to be re-
puted a great lord and master. Therefore so far
as in him lay he put aside the honourable title of
Master, and desired to be called by his name only,
as did also the other Brothers, though some of
these were sufficiently learned and sprung from
the wealthier families in the world. He would
have nothing costly or beautiful by way of apparel,
he desired nothing delicate for his food, he allowed
only those things necessary for use, but nothing
superfluous; naught save those somewhat simple
and unadorned things which tend to lowliness and
are no offence to worldlings — for these latter are
taught better by an example of lowliness than by
subtle arguments. Therefore by following the
Common Life, and showing brotherly love to all ;
by being not highminded but condescending to
things of low estate, he was now esteemed as a
loving father and not feared as an austere master;
for the outward signs of an honest character and
the inward virtue of heavenly purity were seen
reflected in him as in the brightest mirror.

CHAPTER X

it€ Of his promotion to the priesthood and the
abasement of his humility

(')

UT since the humble do deservedly gain
repute, and just praise is befitting to the
meek, they who formerly were used to
oppose the man of God did withhold
their tongues from their unjust enmity, for they
saw the constancy of his mind, and that his re-
solve in the Lord was firm.
100

THE LIFE OF FLORENTIUS

Wherefore being converted to a dutiful regard
for Florentius they began to commend the holi-
ness of his life and to reverence him for the mod-
esty of his garb and discipline, and also to love
the devout zeal of his Brothers, which was founded
upon the lowliness of Christ. And this indeed
justly, for it was meet and right that one upon
whom the Grace of God was poured out, making
him blossom with many virtues, should be loved
and extolled by all men. As the fame of his good-
ness increased, many clerks and lay folk came to-
gether in crowds to his house to hear the Word
of God, and some of the Councillors and leaders
of the State came to him for counsel, inasmuch
as there was found in him the Wisdom of God,
and in proportion to the greater virtue of his mind,
a faith also greater than their own. Wherefore
they heard him gladly and committed their con-
sciences to him the more confidently in difficult
and dark matters; and having listened to his
words they did many good deeds that were pleas-
ing to God.

(2) So the humble Master, filled with Charity,
rejoiced over this harvest of souls and the spiritual
progress of his Brethren, and was very careful for
the needs of poor clerks, paying reverence to
Christ the Lord in them. But the venerable
Master Gerard, seeing that his beloved disciple
Florentius was adorned with special gifts of de-
votion, determined that he should be promoted to
the Priesthood, being moved thereunto by the in-
spiration of the Holy Spirit and urged by the
prayers of many Brethren. But Florentius, pro-
testing that he was unworthy of so great an
honour, humbly sought to be relieved of this bur-
den; yet he was overborne by the insistence of
101

THE LIFE OF FLORENTIUS

the Brethren, and at length not daring to resist
the monitions of Gerard he gave that assent to
which the duty of obedience compelled him. But
when he became a Priest he was not puffed up
with human pride but was found to be so much
the more humble in every deed, and in his garb,
in proportion as he became greater in dignity and
rank. Master Gerard has borne this witness ot
him, saying: " Once only did I cause a man to be
ordained to the priesthood and I believe that he is
worthy. In future I will be cautious not to do
such a thing lightly, for I perceive that few are
fit for such a calling."

Yet Florentius, as one that in his own eyes was
truly small and of no worth, had no high thoughts
of himself for his Ordination as a Priest; but in
his heart he preferred the lower Brethren before
himself, and spoke thus of a certain simple Clerk
who was not yet admitted to the holy office:
" Would that I could offer before the Judgement
Seat of God the pen of that Clerk rather than the
Chalice of my Priesthood."

CHAPTER XI

<t£ How seldom be went out, and of his instructive
demeanour as he stood in the Choir

(»)

Y his good and honourable character

Florentius, the Lord's man, might easily

be recognized by ignorant men and

worldlings as one that was devout and

the friend of God, and worthy to be the Vicar of

Jesus Christ. At first therefore he was made

102

THE LIFE OF FLORENTIUS

Canon of St. Peter's Church in Utrecht, but re-
signing this prebend he accepted a Cure in De-
venter, that he might be near Master Gerard and
be instructed by his example and doctrine ; where-
fore he once said to a friend, " I hope that I shall
not be a Canon all my life, but serve God in some
lower station," and thus it came to pass to the
eternal glory of God; for though he was held in
great reverence for his holiness and abstinence,
yet he utterly avoided honour from men, and for
this cause refused to go out into public places and
thought it his sole comfort to abide at home with
his Brethren, for he knew that thereby he would
make more progress himself and that his conduct
would be an example of stability of purpose to
others. And when he did go out into the streets
he walked quickly, nowhere engaging in much
talk; but saluting any acquaintance who met
him with some brief word or an inclination of the
head only; moreover, he paid so little heed to any
outward manifestations of respect toward himself
that often he did not notice those who met him,
nor care to inquire whither they were going; but
as he went to the Church he would pray or medi-
tate of God as the Holy Spirit moved him.

(2) But owing to his great bodily weakness and
the oft infirmities which fell upon him by reason
of his excessive abstinence in the first fervour of
his devotion, he could not go daily into the £hoir;
yet on all great festivals, and on the anniversaries
of Saints he rejoiced to attend Vespers so often as
his health allowed, and to be present at High
Mass. And though he was the senior Vicar in
Deventer he always took his place on the left side
of the Choir in the lower stall, although he was
entitled to the highest seat next to the Canons.
103

THE LIFE OF FLORENTIUS

As he stood in the Choir he did not gaze about
with wandering eyes, but stood very quietly turn-
ing towards the Altar, with all restraint and re-
verence. Being devoutly intent upon God and his
own soul, he sang the Psalms so far as his weak-
ness allowed in a low tone, observing the musical
directions. He was so reverent and his aspect was
so devout that many boys and chanters often gazed
at him and admired his religious fervour, since no
light-mindedness, for which he might be blamed,
could be seen in any word or gesture. At that
time I used to go into the Choir with the other
scholars as I was ordered to do by Master John
Boheme, who ruled the Scholars and Choristers
strictly. And as often as I saw my Master Flor-
entius standing there — though he did not look
round — I was careful not to chatter, for I was awed
by his presence because of the reverence of his
posture.

(3) Once on a time it happened when I was
standing near him in the Choir that he turned to
share our book for the chanting, and he, standing
behind me, put his hands upon my shoulder — but
I stood still, hardly daring to move, bewildered
with gratification at so great an honour. There
were then in the Chapter of Deventer divers
Canons and Vicars who were learned and men of
approved life, strict and eager to perform the
Diving Offices with all due honour; these held
Master Florentius, that man of God, in reverence
and deserved esteem, and when he was present,
the more anxiously restrained all extravagance
and levity; and the whole Choir was enlightened
by the instructive demeanour of this great priest.

104

THE LIFE OF FLORENTIUS

CHAPTER XII
&e Of the simplicity of his garb

co .

HE good Florentius, being a lover of
simplicity and lowliness, knew that an
ornate attire doth not make the Priest,
but rather lowliness of heart and
righteousness of character, and therefore put away
from him all adornment in attire and everything
that pertained to the pomps of the world and os-
tentation before men, so as to preserve the better
his purity of conscience. So after that he was
made a priest he sought not softer clothing as
being more appropriate to himself than to others,
but was contented with the Common and simple
garb like the rest of the Brothers, and this he did
that the outer garb might answer to the inner
man. For having God ever before his eyes, he
did not love that adornment and care for the body
which passeth away, but kept his eye open to see
the virtues of the soul.

(2) Yet he was careful not to give the least
occasion of offence to the weak, either by his garb,
or by anything that is a necessity of nature,
choosing according to Christ's example that which
is more proper to lowliness and in less esteem
amongst men. Therefore he did not wear one gar-
ment on festivals and another on ordinary days,
but only a more highly ornamented vestment at
the Celebration of Mass on Feast Days for his
reverence to the Sacrament, and in this he kept
within the bounds of due decency.

The almuce that he wore was somewhat old and
105

THE LIFE OF FLORENTIUS

faded, and was in many places moth-eaten and
threadbare. When I saw him come across to the
Choir in such a garment I was grieved that a
priest so good and honourable should go about in
such mean and lowly garments. He did not wear
elegant sandals like other Vicars in the Church,
but in place thereof low and coarse wooden shoes,
soled with old leather, which made no clatter as
he entered the Choir. His cloak and robe were of
grey cloth, for though his uncle who loved him
had given him a new robe, he would not wear
it because it seemed too honourable, and he ever
preferred simple things to costly. His hood was
black, or dark in colour, and so worn as to cover
both shoulders and the bare part of the neck, for
so it was made for him. He wore scanty sleeves
tied back with but few strings, the hinder parts
were patched from time to time with new cloth
as they wore through with age, for this humble
priest of God did not blush to wear an ancient
garment patched by the tailor, and indeed he and
all his Brothers contended in holy rivalry which
should wear the meaner garments, and each
strove to surpass the other in this regard.

(3) On one occasion, when a Secular Priest
was present, Florentius was discoursing devoutly
of God, and his hearer standing near him was
busied with the beautiful and curiously em-
broidered sleeves which he wore, turning his
hands now in this direction now in that and
Florentius looking kindly at him said: "My
brother, see what sort of sleeves I wear, they do
not occupy my mind nor disquiet me. To wear
such long ones as thou dost would be a weariness
and a burden to me." Hearing this, and blushing
somewhat, the other stood more quietly and tak-
106

THE LIFE OF FLORENTIUS

ing the saying in good part, went away edified,
being instructed in simplicity of attire by the
example of Florentius.

(4) At another time he called to him the tailor
who was to make him a new cloak, and said:
" Sir, do you know how to make a mean gar-
ment?" and he answered : " I know not that I can
do so, but tell me, Sir, what sort of garment thou
dost desire? " Then said the humble Master Flor-
entius to the tailor : " Make of that cloth four
parts, and sew them together without folds that I
may put on or take off the garment easily; so
made it will be good enough for me." To this the
tailor wondering much replied: "O my beloved
Master, how can this be? How can I wilfully de-
stroy a good piece of cloth? I will make it well as
is more suitable." Then said the meek and lowly
priest: "Why should one take care for the adorning
of the outward man? For the love of God make it
in the simplest way thou canst; for so is it more
pleasing to me ; since it is fitting that I should have
simple garments for the edification of others."

O noble Priest of Christ! who wert ever in-
clined to lowliness, who the better to please God
didst put away all delicate living from thee !

CHAPTER XIII

#£ Of bis humble service among the Brothers

(0

HRIST, the Light of the World, came

into the world to enlighten the minds

of the faithful by preaching the Word

of Heavenly Life, and it was chiefly by

the example of His humility that He did kindle

107

THE LIFE OF FLORENTIUS

the sullen hearts of sinners to love His Name;
and He left this example as a pattern to all the
faithful throughout the earth. For Christ so bore
Himself among His disciples as if He were one of
them, showing them the ministry of love and not
exercising the lordship of power, so that if any is
willing to imitate Him, the same is worthy to be
honoured by Him, and to be made a ruler of all
good things in the Kingdom of Heaven: for He
saith: "I am in the midst of you as He that
serveth," and again: " The Son of Man is not come
to be ministered unto but to minister and to give
His life to many." This rule of holy servitude
Florentius that humble servant of Christ was
zealous to follow with the Brothers, persuading
all that clave to him of whatever age they might
be to take their turn of servile work in love and
in turn to bear the common burden, to shrink
from no menial task, but gladly to occupy them-
selves with humble service, embracing the more
eagerly those tasks which are deemed less honour-
able and are harder and more toilsome.

(2) So there grew up amongst them this holy
custom, and approved virtue, that every one of
the Brothers should do service for a week in the
kitchen, and should there cook with all humility,
or promptly and cheerfully fulfill the injunctions
of the cook. For at that time all were ardent to
perform the less honourable tasks, inasmuch as
to labour with their hands for the Kingdom of God
was thought to be a pleasant recreation. So Flor-
entius, the good Father and kindly Master, wish-
ing to set a good example before those whom he
ruled, himself took his turn in the kitchen as far
as he could, and when a neighbour, moved by
compassion, said to him: "Why, good Sir, dost
108

THE LIFE OF FLORENTIUS

thou occupy thyself in the kitchen? Hast thou
none that can do this for thee? Would it not be
better that thou shouldest go to the Church, and
another cook for thee?" the humble servant of
Christ answered: "Should I not rather strive for
this to gain the prayers of all the other Brothers
rather than my own prayers alone. For during
the time that I am in the kitchen all the others
are constrained to pray for me? I hope therefore
to gain a greater blessing from the prayers of
those that are in the Church than I could if I
alone were praying."

Thus he edified them all both by example and
precept, seeking not what was pleasant to himself,
but what was useful to others and a good ex-
ample. Whenever he took his meals with the
Brothers he placed the first dish upon the table
with his own hands ; and he grieved much because
through the hindrance of his infirmity he was not
able to take his place every day at the Common
table of the Brotherhood. For this cause he used
to eat in the kitchen alone with the cook, having
a small table meanly served, because the weakness
of his stomach suffered him not to take solid food.
I myself, unworthy as I am, often made ready his
table at his request, and brought from the buttery
that modest draught which he desired, and I
gladly served him with much cheerfulness of
spirit.

109

THE LIFE OF FLORENTIUS

CHAPTER XIV

(HI How he laboured with his hands for the common
good

(0

LORENTIUS, who excelled all others
in his character, and is worthy to be
remembered as being among these de-
vout men the most devout of all, never
wished to be found in idleness, but strove to ex-
pend his precious time in some fruitful work,
being careful above all things — although he was
the holder of a benefice — not to eat his bread for
naught and without working therefor. And what
he learned and received from Master Gerard, this
he carefully observed; for it was the Master's
opinion that none should be admitted to the Com-
munity save he who was willing — according to
the saying of St. Paul — to labour with his hands.
For this is an holy occupation and one most
profitable to all spiritual progress; hereby are the
lusts of the flesh tamed, and the mind is the more
readily bridled, being distracted from idle wan-
derings. By such work is hurtful indolence taken
away, and thus we more easily avoid those foolish
babblings which through such indolence do arise.
And when the opportunity for chattering is taken
from us, the work doth go forward under our
hand, and he will ever be more fruitful in good
who shall have been a faithful labourer. By this
also is a wise provision made for the necessities
of the Brothers, and the miseries of the poor are
more freely relieved, for Almsgiving from those
gains that are won in the sweat of the face are
l 10

THE LIFE OF FLORENTIUS

the more pleasing in the sight of God and more
spotless, and the profit of honest labour doth re-
lieve the indigent. For this reason the art of
copying books was eagerly taken up by the
brethren of his house in the earlier days, for this
is more convenient for clerks than other work,
and can be pursued more quietly, and it was in-
troduced as their customary occupation for the
common good. The venerable Father Florentius
himself set a bright example before the copyists
that his title as their superior might not seem an
empty one, and that he might enhance his priestly
office by being a pattern of industry; wherefore
he busied himself with smoothing the parchment
and ruling and arranging the pages. For though
he was less skilful as a copyist, yet with his own
hand — though consecrated with the holy oil — he
gave great help to the other writers by preparing
all things necessary for their use.

(2) Occasionally, as opportunity arose and time
permitted, he with a chosen companion would
read and correct the books already written, or
compile Sacred extracts from Holy Scripture for
the consolation of the Brothers, or as exercises
for others of the household ; for he delighted and
greatly rejoiced when he could spend his day in
doing some good for the Community, knowing
that this would be most pleasing to God. But
owing to the multitude of clerks who came to-
gether to him when the fame of his goodness was
noised further abroad his help was demanded by
many persons outside the Brotherhood, both re-
ligious and learned men. Wherefore in the interest
of the salvation of souls, it was fitting for him to
engage himself upon higher matters, and often to
abstain from his own personal affairs or from
111

THE LIFE OF FLORENTIUS

private study, and to prefer Spiritual gain before
temporal advantages.

(3) Sometimes so many stood before his cell
desiring to speak with and consult him, or to con-
fess their secrets to a man so holy, that there was
scarcely room for him to come forth, and he had
barely time to spare for reciting the Hours and
attending duly to the needs of the body; yet he
left none uncomforted,but either settled the matter
out of hand, or, if his petitioner desired it left him
free to return to him on a future occasion. It
happened sometimes that he began to recite the
Hours, but could not finish the Psalm which he
had begun because so many came to him one after
the other ; and that he might not yield to weariness
and refuse to open the door to him that knocked,
he said to himself, " Once more for the sake of
God," and this " once more " he did often repeat
till "once" became "often," for in his brotherly
love he did patiently overcome the hardships and
unrestfulness of these interruptions.

CHAPTER XV

ite Of his compassion toward the poor, the sick,
and the friendless

(0

MONGST other works of piety the

virtue of compassion did especially

grow and flourish in the heart of the

good Father, a virtue which he showed

and exercised by the frequent distribution of alms

to the poor and to strangers; wherefore in justice

one ought to say of him as is said of the righteous

112

THE LIFE OF FLORENTIUS

man in the Psalm: " He hath distributed, he hath
given to the poor, his justice remaineth for ever,"
for indeed he was a most loving father to the poor,
a most kindly comforter to those in distress, and
a most compassionate visitor of the sick. Being
filled with the Spirit of God, he had the milk of
compassion, and the wine of zeal and fervour, and
did nurture the weak with the oil of Mercy ; while
he hated their evil passions and sins, yet he did
display his detestation thereof and his mercy each
in due season and with great discretion.

(2) He often sent meats that were for his own
table to the sick and needy, and the herbs which
were sent to him in charity, he with a charity still
greater would share with others that did lack.
He kept the names of the poor written down, and
committed the care of them to one or two of the
Brothers, bidding them provide for their honour-
able entertainment and the expenses of their main-
tenance. There were at that time certain honour-
able persons in the town of Deventer who feared
God, men of good conversation who followed the
counsels of Florentius,and certain Matrons wealthy
and devout who were given up to charitable deeds,
attending the Church of God regularly and
honouring His priests. These ministered to God's
poor clerks with much kindness, and at the re-
quest and instance of Florentius did most willingly
serve them. So good and beloved was the humble
vicar of Christ in the eyes of all that if he made
a petition on behalf of any poor man, he soon
obtained his request. He showed himself affable
to the friendless and to strangers as if they were
his friends and kinsmen, asking whence they came,
and how they were called, begging them to come
sometimes to visit him.

113 1

THE LIFE OF FLORENTIUS

(3) This notable lover of Chastity hid not the
light of his benevolence from the little ones, and
the young who were striving after innocence of
life and purity, but with pious words taught them
to love Jesus and Mary, exhorting them to preserve
their innocence, that being made like to the angels
of God they might sing the Song of the Virgins in
Heaven. To the sad and tempted he was cheerful
and comfortable, so that if any were troubled or
offended, the sight of Florentius, and a few words
from him, would give such an one peace and con-
solation and he would return joyfully to his own
business. This I have often tried in mine own
person, as have my comrades in devotion, for we
were instructed by his counsel and taught in the
School of Christ by his excellent discourses. He
did not shrink from lepers or others who were
marred by any bodily deformity, but rather took
care to show himself more kindly than usual to
such outcasts, knowing that this was more pleas-
ing to the Creator, and would gain greater glory
for himself, because he thought upon the bond of
Nature, and the image of God in man rather than
the vileness of the person.

(4) I have seen one blind of an eye, and another
lame of one foot, who were converted by him, and
afterward became men of approved life. I knew
also a leper who abode outside the city walls who
in the grace of devotion came near to God's priest,
and spoke with him as a friend; and many saw
this and wondered at the humility of the Master
in sitting by a leper. He als6 commanded that a
draught of wine and a special dole should be given
to the man, and after speaking many words of
holy comfort to him he let him go away to his
own abode with his companion.

114

THE LIFE OF FLORENTIUS

CHAPTER XVI

(*€ Of his feeding the poor, and washing beggars

(0

UT because as Holy Scripture teacheth,
God loveth a cheerful giver, it is pleas-
ant to tell further of the great com-
passion shown by this most charitable
father — Florentius — toward the poor and those
that were full of sores, the maimed, and such as
had no friends to comfort them. Besides the alms
that were applied daily to pious purposes in re-
lieving mendicants, Florentius, this most pitiful
father of the indigent, used to invite to his table
twelve poor scholars every year, on the Feast of
S. Gregory the Pope, in honour of that Saint, be-
cause he had read how Gregory himself used to
entertain twelve poor men every day. I myself
also by his direction brought to his house at dinner
time certain poor persons whom he named to me,
and these being refreshed with food and drink re-
turned with joyful hearts to their Schools and ren-
dered thanks to God for the benefits they had
received, and expressed deep thankfulness to
Florentius and his Brotherhood for their abundant
hospitality. Then was most clearly fulfilled that
saying of the Psalmist, which is chanted as a Grace
before meat by many Religious orders: "The
poor shall eat and be filled, they shall praise the
Lord that seek Him, their hearts shall live for ever
and ever."

(2) So too, in the month of May, the Season
when the wild herbs that are used as medicaments
have their highest virtue, the good Father did not
115

THE LIFE OF FLORENTIUS

forget his poor; knowing that many were weak,
ulcerous, and full of sores, he made them to come
to his house upon an appointed day and hour to
receive certain medicines, and to have their bodies
bathed in warm water infused with aromatic herbs.
And when they had been throughly bathed and
washed he made ready for each a most cleanly
bed for sudorific treatment. And after receiving
a cup of wine, and some words of comfort, they
went away with great joy to their own homes,
saying one to the other, " How good and loving a
man is this Lord Florentius! and how good are
the Brethren who dwell with him! in that they
give us such things for the Sake of God without
money and without price! "

(3) Once about the Season of Lent, at a time
of scarcity, when poor mendicants were borne
down by want, many fled for refuge to the tender-
hearted Father imploring comfort from him,
hoping to find some relief, for no one ever came
away from him empty or uncomforted. In this
distressful time Florentius, the Father of pity, was
filled with sympathy for the pain of those that
suffered hunger, and for the devout poor, taking
counsel with the Brothers as to the best way of
succouring the needy who were in such straits that
they had neither money in their purse, nor bread
in their scrip. Then were the Brothers one and
all fired with desire to help these multitudes of
poor, especially at this Holy Season of Lent, which
is observed as a time of Penance at which one
ought to expend larger sums in Charity upon the
needy who with many prayers ask for bread in the
Name of God — as saith the Prophet Esias: " Deal
thy bread to the hungry and bring the needy and
the harbourless into thy house; when thou shalt
116

THE LIFE OF FLORENTIUS

see one naked, cover him, and despise not thine
own flesh." Therefore the Brothers did firmly
determine to deny themselves somewhat and to
contribute more largely to the poor, and for their
sake add one hour of daily work to the usual
period of labour throughout the Season of Quad-
ragesima: and to hand the whole that they might
gain by their copying in that hour to the Overseer
of the poor, that therewith he might buy them the
necessary victual and faithfully minister to them.
The same was done by certain Brethren that were
copyists and writers in other Religious Houses
who of their own labour offered a sacrifice of alms
to God, chastening themselves of their own will
and refreshing the poor in all gladness.

(4) Who can worthily unfold all the pitiful acts
of this most blessed Father toward the poor and
strangers, but particularly toward the simple and
them that are of the devout Household of Christ?
But though all should be silent yet will I not hold
my peace, but will continually sing of the com-
passions of Florentius, for by mine own experience
did I prove the multitude of his mercies surely
and without doubt during seven years of his life.
Like the blessed Job indeed " He was feet to the
lame, and eyes was he to the blind, an hand to the
needy, a staff to the feeble, a comfort to the fallen,
a cloak to him that was scantily clad." One did
rejoice for the alms that were given him, another
for the coat that was made for him, one would take
away a cloak, another a hat, another shoes, an-
other boots; another would receive a girdle and
hosen, another books; another would rejoice that
he had asked and received pens, ink, and paper.
Thus each one rejoicing in his own gift would
confess that from this honourable Lord Florentius,
117

THE LIFE OF FLORENTIUS

the father of the orphan and the needy, he had
received not goods for the use of the body only,
but also a medicine for his soul. My weak tongue
doth not suffice to tell fully of his virtues and
charitable deeds, for his conversation and that of
his brethren doth surpass the reckoning of man.
It is just that I should not fear to say of them
what is written of the Apostolic Saints: " They are
men of mercy and their just deeds have not been
forgotten. Their good works remain with their
posterity, and all the Church of the Saints shall
tell of their almsgiving."

CHAPTER XVII

<t€ Of his abstinence and the infirmities which
came upon him by reason of his austerity

(>)

HIS fervent and devout servant of God
did chastise his body too rigorously
with fast and watching when first he
was converted; in the endeavour to
restrain the concupiscence of the flesh, he did not
consider with due care the weakness of his nature,
but in the fervour of his spirit did so persecute the
enemy within him, that by the weight of his aus-
terity he did also overthrow one that had hereto-
fore dwelt within him in friendship and loyalty. For
he not only abstained from what was unlawful and
superfluous, but also denied himself things neces-
sary, so that he lost all appetite for food, and had
no taste for the discerning of meats. Wherefore
it once happened that in the absence of the cook
he went into the buttery and drank oil out of a
118

THE LIFE OF FLORENTIUS

jar mistaking it for beer; nor did he know the
difference until the cook asked him from which of
the jars he had drunk, and then he knew of his
mistake. At another time, at a certain Monastery,
a draught of wine was brought him to drink by
reason of his weakness and because of the loving
care which the Brothers had for him, and when
he had tasted thereof he said to one that stood by,
" How sharp and bitter ye make your beer"; and
the Brothers marvelled that he knew not the taste
of wine from that of any other liquor. Therefore
he took his victual for the more part as if he did
not taste it, and rather because Nature compelled
him to eat than because appetite or the flavour of
any meat attracted him.

(2) Sometimes I went to visit him in his cell,
where he sat upon his couch in bodily weakness,
and I spoke to him with sympathy, being much
grieved for his sickness. And once Brother James
of Viana, who at that time ministered to him,
brought him a strengthening decoction of herbs,
saying, " These are good herbs ; I pray thee take
thereof, are they not pleasant to the taste ? " Then
I heard Florentius answer, " A crust of bread
would be more savoury to you than this is to me."
But although he was very weak and was com-
passed about by many infirmities of the body, yet
did he not cease from the work of God and from
gathering an holy harvest of souls. When he was
strong enough to admit them to come to him he
gave to those that sought him the counsels of sal-
vation with renewed fervour. And these became
the sweeter to his hearers as they were more and
more assured that Florentius was beloved of God
and was being tried by various bodily infirmities,
as the precious gold is tried in the fire.
119

THE LIFE OF FLORENTIUS

CHAPTER XVIII

(t€ How he often recovered by the aid of the prayers
of the devout

(')

HILE he suffered continually in the
flesh yet was he instant in render-
ing thanks to God with all dili-
gence, because the sufferings of this
present time are not worthy to be compared with
the gaining of the glory of God to come. And he
bore with patience the rod of the Lord " that was
uplifted against him, as an wholesome discipline
for his soul," bethinking him that this was a
sign of love, as the Apostle saith, " Whom the
Lord loveth He chasteneth, and scourgeth every
son whom He receiveth." Our good Lord, desir-
ing to show how greatly the tried virtue of His
sons doth please Him, and how the prayers of the
righteous do avail much, showed mercy toward
His beloved priest, who was often brought to the
very extremity of weakness, though the physicians
thought that there was no hope of saving his life by
any human means. Florentius himself put all his
hope in the Lord, Who with His saving grace
doth raise up the deserving. So often therefore
as perilous sickness did assail him he was com-
mended to the fervent daily prayers of the neigh-
bouring Religious Communities of Brothers,
Clerks, and Nuns, that they might implore God to
spare him yet a little, and save his life for the
weal of many; and that the devout might not
suffer sorrow upon sorrow as they must if they
were bereft of a Father so beloved and a director
so necessary to them.

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THE LIFE OF FLORENTIUS

(2) I myself sometimes was the messenger on
such an occasion, and said to the Nuns, " Pray for
our lord Florentius, for his sickness is heavy upon
him." And behold, the merciful God, who despis-
eth not the prayer of the poor, but doth readily
hear the vows of the humble, restored his beloved
and faithful servant to health, " to make known
His power to the sons of men."

(3) In those days there was one renowned for
his knowledge of medicine, named Everard Eza,
Curate of Almelo, a man of much skill and repute
amongst the doctors of medicine ; this man, being
inspired by the grace of the Religious Life, be-
came the familiar friend of Florentius and his
Brothers, and others who were vowed to Christ;
he was wont to come often to Florentius, and to
give him freely the relief that his art afforded ; and
the Brothers loved him much and received him
with reverence. He showed great diligence to
heal his beloved friend, and was often very help-
ful to him; also he relieved the sadness of the
Brothers, and consoled them by his confidence
that there was hope that the life of Florentius
would be saved, saying to them, " I do put my
faith in God rather than in the art of medicine,
consideringthisnamely,that it doth surpass human
strength for one to have lived so long with such a
weakly body, and unless the special grace of God
were preserving him, and the prayers of many
were being offered for him, he would immediately
die, or rather he would have been dead long since.
It is good, therefore, to pray faithfully for him, for
the saving of his life doth depend particularly
upon the Grace of God."

12

THE LIFE OF FLORENTIUS

CHAPTER XIX

(t£ How upon an Easter Even be was healed by a
Vision of Angels

(')

IS sickness came upon him more griev-
ously and oftener during the season of
Lent than at other times in the year
because the Lenten fare was somewhat
trying and ill to digest; but though at this sea-
son his bodily weakness was greater yet he offered
himself to keep the fast with a mind even more
cheerful than usual; once his strength so drooped
owing to his abstaining almost entirely from food
— and the consequent weakness of his stomach —
that there was scarcely a hope that he could live
till Easter. But the devout prayers of the Brothers
cried without ceasing to God for him, and they
implored that answering Grace Which they had
often known before. At that time all human aid
was failing and they had recourse to the power of
God, that mightiest source of comfort.

(2) So when the fast was over and the glorious
Festival of the Lord's Resurrection was at hand,
this chosen man of God was resting on his bed
steeped in a sweet sleep; and behold! on this
most holy Paschal night he was thought worthy
to receive the comfort and consolation of an Angelic
vision. He saw two angels appear before him,
one standing upon the right side of his bed and
the other upon the left; one lifted up his hand
and brandished a sword over the head of the
sleeper, as if in act to strike, but the other stayed
the blow, and forbade him, saying, " Smite him
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THE LIFE OF FLORENTIUS

not, for his life shall yet be whole within him and
he shall not die." Amazed at this vision sent from
heaven, Florentius awoke, raised as it were from
death to life and wondrously comforted in the
Lord; calling his servant — who was sleeping in
the cell near at hand — he said, in a confident
voice, " Arise, and prepare me something to eat
to-day; I feel that I am mending, and we must
keep feast in the Lord together!" Then the ser-
vant, filled with great joy, hasted to do as Floren-
tius commanded, and all who heard thereof were
filled with amazement and joy that he who they
had lately feared must die had begun so quickly
to amend.

(3) This vision he afterward told to his uncle,
the Canon of St. Mary's Church in Utrecht, who
loved him with all his heart. He did not name
himself, but told how it was revealed to a certain
man that he should live awhile longer. Upon this
his uncle did congratulate him greatly, and blessed
God who had sent His Angel and saved Floren-
tius from the destruction of death.

The illustrious Florentius lived for several years
after this, to the comfort of all devout persons,
both clerks and lay folk, who came to him from
divers parts and countries for the healing of their
souls: for this man of God and the Community of
Brothers, who were gathered together in his house,
became by their precept and example leaders in
holy conversation to such devout persons, to the
Glory of God Almighty.

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THE LIFE OF FLORENTIUS

CHAPTER XX

<t€ Of one who fell into a well and was drawn out
unhurt

(0

T happened upon a time that many
came together to the ancient house of
the beloved Father Florentius to hear
the Word of God, and while he was
discoursing to them with holy exhortation, a cer-
tain man who was sitting with others on the edge
of a well was overcome with sleep and fell back
headlong into the water. All who were present
were terrified by his fall and looked down into
the well lamenting the mischance — and behold!
by the protection of God the man stood safe and
unhurt upon his feet in the water of the well, to
the wonder of all. And hastily seizing a pole
which hung above they let it down through the
well's mouth and drew forth alive the man who,
as they had thought, was almost drowned and
dead. Seeing him freed from so great danger they
rendered thanks to God Almighty, and were not
a little comforted in that He had not allowed one
to suffer sudden death in that house.

(2) This was told me by a citizen of Kempen
who was present at the time and as a youth had
been often in Deventer; he also told me many
good things of this man of God and his Brother-
hood. I have often drawn water for use in the
kitchen out of this same well, which is somewhat
narrow, and therefore the thing that was done
doth tend yet more strongly to the Glory of God,
who is present to save lives from danger, beyond
all that we ask of Him.

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THE LIFE OF FLORENTIUS

CHAPTER XXI

<*€ Of the vision of the Rood which appeared over
his house

(>)

HIS Community of Brothers dwelling
in the house of Florentius was wholly
pleasing toGod and beloved of Him, and
being gathered together to His praise
was refulgent with virtue and adorned with lofty
and meritorious deeds. Lowliness, which therein
was the chief of all virtues, was sought after by all
from the lowest to the highest; and did make a
Paradise of this earthly house, transforming mortal
men into heavenly pearls to be as living stones
meet for glory in the temple of God.

(2) Here under the strict discipline of the Rule,
obedience, the mother of virtue, and the lamp of
discernment, so flourished, that to obey without
hesitation became the highest wisdom, and for
one to neglect the counsel or lightest word of his
Superior would have been a deed of horror and
disgrace.

Here the inward manifestations of love, that is
for God, and its outward manifestation, that is
charity to one's neighbour, burned with so hot a
flame that the hard hearts of sinners who heard
the holy discourses of the Brothers were melted
to tears, and they that had come thither cold at
heart, being there kindled by the fire of the Word,
went away rejoicing, heedful to sin no more.
Here the armour of spiritual warfare was kept
bright for use against the several sins of man,
and old and young alike did learn to fight bravely
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THE LIFE OF FLORENTIUS

against the devil, their own flesh, and the deceits
of the world. Here the memory of the ancient
Fathers, and the pattern of the holy conversation
of the monks of Egypt — which had lain as it were
half dead upon the earth — were restored to life;
and the manner of life of the clergy rose to that
standard of the highest perfection which was set
by the practice of the Primitive Church.

Here were heard devout exhortations to the
spiritual warfare. Here amid their daily medita-
tions the Brothers did full often dwell upon that
most holy and sorrowful Passion of our Saviour
Jesus Christ in loving recollection, and ruminate
thereupon; because to recall that Passion and to
dwell upon It doth surely conduce to the soul's
health, doth avail to cure the deadly bite of the
serpent, to calm the tempests of passion in the
heart, and to uplift the dullard mind from things
of earth to things of Heaven through the imitation
of the Crucified Lord.

(3) And because the ardour of their devout
thanksgiving, and their remembrance of the bene-
fits that God had bestowed upon them leaped up
as a flame in the hearts of many; and because
this holy Community was ever making progress
to still better things, being instructed by the ex-
ample of the revered father Florentius utterly to
despise the world; therefore the good God Who
giveth His blessing and grace to the humble, failed
not to cherish His faithful servants by giving to
them holy comfort and inward joy. Bringing for-
ward one instance out of many I will add here in
a few words the story of a marvellous sight, which
God Who knoweth all hidden things thought good
to show above that house which He had conse-
crated with unction from on high.
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THE LIFE OF FLORENTIUS

(4) There was a devout disciple of Florentius,
a young branch of his planting, who was startled
by a strange vision in the night, and at first was
altogether afraid, but afterward was made joyful
by the wondrous and divine power of God. For
as he lay upon his pallet, a mighty wind arose
from the north, and there came a fierce tempest
shaking all the earth as if the day of the Last
Judgement were at hand, that day which all flesh
must fear. Terror-stricken at this dreadful tempest
the young man began to think how he should flee,
and whither turn aside from the face of the wrath
of God; but being caught in a strait place he
looked upward to Heaven, and lo! there was seen
clearly in the sky the sign of the Cross bearing
the Figure of Christ, the Author of our Salvation.
And as he gazed upon this holy Figure of the
Crucified, pendent in the air with hands out-
stretched and pierced with the nails, the glory of
Whose Presence doth lighten all the world, the
tempest ceased. And the Rood moved onward
until It stood over the house of Florentius where
dwelt those that truly despised the world, the
servants of the Holy Cross, at Whose coming and
before Whose Presence the whole house was lifted
from its foundations as if to meet the Saviour, and
nowhere touched the ground; and after bending
reverently towards the Cross it returned again to
its former stable position; but the Image of the
Cross went onward and stood above the wall over
against the door of the house through which the
Brothers went forth day by day. Seeing these
things the young man spread forth his hands
toward the Cross and began to pray and implore
to be protected from the fear of the dread Judge-
ment, and straightway he was caught up from
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THE LIFE OF FLORENTIUS

where he lay and placed within the door of
Florentius' house as if in a place of safety beneath
the Wings of the Crucified. Then being overjoyed
and, as it were, safe from every danger, he awoke
in unspeakable gladness, and, wondering greatly,
returned thanks to God who had thought good to
give him such a revelation concerning the holy
Brotherhood to which he was zealously from
thenceforth to cleave, and continually to reverence
the life thereof which was hid with Christ.

CHAPTER XXII

*€ Of his patience, gentleness, and love toward
all men

(«)

CERTAIN Senator, who relied upon
his own worldly cunning, was not afraid
to trouble Master Florentius, this man
of God, but shamelessly strove to de-
prive him of his benefice, thinking perchance that
no one would oppose him, or answer on behalf of
Christ's vicar, who seemed to be devout and meek
towards them that did him hurt. But when the
cause came on and Florentius should have answered
his adversary as to the plaint against him, the
Master made use of no wordy argument or elo-
quent pleading, but replied shortly and humbly
after this manner: " If ye have a better right than
I, in the Name of God maintain it." And they
that stood by wondered, and were edified at his
words.

(2) But one of the canons, a man zealous for
God, who would not suffer the just and innocent
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THE LIFE OF FLORENTIUS

to be oppressed, said to him, " Beloved Master,
why dost thou speak thus? Hast thou so little care
to keep thy benefice? Yet shall not the enemy
gain that which he seeketh, but we on thy behalf
will look to it that thou keep that which thou dost
rightfully possess." The adversary hearing these
words was silent, and departed, having gained
nothing, for indeed all men knew, both high and
low alike, that the devout Master was a worthy
Priest of Christ, and one whose life and doctrine
had led many to despise the world. For he had
made them that were aforetime great and worldly-
wise to become lowly and simple-minded brothers,
and some that were sufficiently instructed for the
devout life and the dignity of the Priesthood, he
had made able ministers therein as the sevenfold
grace of the Holy Ghost increased in them.

(3) But he thought it his greatest gain and
chiefest joy to have shown to any the way of
eternal salvation, and to have recalled them from
sinfulness to continence; for these things he was
reverenced by men of the world, honoured by the
great, and most tenderly loved by the good and
the devout; his earnest life, his love of God, made
perfect; his dutifulness to his neighbour, his
bounty toward the poor, his honesty to his fellows,
his kindliness to the afflicted made him to be so
beloved of all. Wherefore one said of him: "There
is no Monk whom I love and respect so much as
Florentius; I look upon him as upon an Angel of
God." He, however, took no pleasure in his own
reputation, but rather in the conversion of men
and the progress of the Brotherhood, whose num-
bers were increased daily, for in his time the Lord
bestowed His Grace without stint upon them. For
this cause his name, which was in great esteem,
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THE LIFE OF FLORENTIUS

and the good report of his reputation reached
even to strange cities, and men both in Deventer
and afar off praised and commended him greatly.
Yet he thought not of the praise that men gave
him, nor weighed it at all; yea rather he held it
worthless and derided it, for having cast his eye
upon certain laudatory letters that were sent him
he threw them behind a chest, saying, " Is this
all of which they have to write? Good were it if
they had said nothing on such a matter."

CHAPTER XXIII
*C Of his devout exhortation to spiritual prayer

(0

ASTER FLORENTIUS, that notable
fair flower of the priesthood, that fervid
zealot for souls, not only took thought
for the Brothers of his house, but was
also instant in planting the seeds of the Word of
Salvation amongst other neighbouring Commu-
nities of Clerks and from time to time communed
with them and piously exhorted them to have peace
and charity towards one another, either preach-
ing himself or sending some suitable Brother of
his house. When he visited them all the inmates
rejoiced, desiring to hear the Holy Word from the
mouth of God's Priest, for the Holy Ghost spoke
through his mouth to comfort that little Flock
which was eagerly and devoutly willing to obey.
(2) In one of his discourses he spake this word
of advice. " Every man should set before him
daily these resolutions, namely, to earnestly strive
to amend his life : to struggle anew against his
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THE LIFE OF FLORENTIUS

temptations; to pluck out his vices, to strive with
special courage to overcome those sins which do
more easily beset him; to do violence to himself
for Christ's sake because ' the Kingdom of heaven
sufTereth violence, and the violent bear it away.' *
It is profitable also for a man to lay his passions
and perplexities bare before some discreet brother,
one who hath tried knowledge of the Way of God.
It is well not to strive in the light of one's own
understanding only, but rather to trust another,
to humbly receive his counsel, and gladly to follow
him as a director, for this is a great help to those
that are newly converted and a wholesome sign
of spiritual progress.

Therefore a man who doth so resolve to serve
God continually, diligently to amend his life and
to keep himself carefully from all sin, doth thereby
become more worthy and more acceptable than
if he fed an hundred poor persons without making
such a resolution to govern himself; because the
greatest gift that man can offer to God is a good
and perfect will to serve Him all the days of one's
life. So long as a man doth abide by his holy
purpose his death cannot be ill, for though he die,
I do trust that he will be in a state of Salvation,
and shall find mercy, because his intent was good,
and a good will shall be counted to him for right-
eousness as if he had carried out his purpose : as
holy David doth confess, saying, " O Lord, thou
hast crowned us with a shield of thy good-will."

Many other words of comfort spake he to
strengthen the devout young men who were gath-
ered together in his house from divers parts to
employ their time in spiritual study, not in the
School of learning only, but also in the School of
Christ.

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THE LIFE OF FLORENTIUS

(3) Some of these would note his words in a
book, and eagerly show them to such as had been
absent, quoting these words of Divine eloquence
amongst themselves with a far keener zest than
worldlings show in repeating witty sayings. He
abstained altogether from dealing with deep ques-
tions, subtle arguments and difficult matters,
knowing that such things yield but little edification
to devout minds, but rather are often an hindrance
to heartfelt repentance, and overturn the faith of
the innocent. And thus it hath been found with
many men, that those who looking closely into
curious matters leave the plain and lowly way of
Christ, do thereby sow into themselves the seeds
of many falls and errors.

(4) A certain learned monk was once arguing
with a Carthusian, on the ground that his order
being devoted to that solitude and peace which
give a man leisure for the things of his own soul,
it would seem to produce scarcely any fruit in the
Church of God; but the good monk made this
wise and apt reply: "We would gladly do those
things which ye preach and teach, but we believe
that contempt of the world is better taught by acts
of penitence than by beautiful sermons and many
wanderings."

A certain Jew who had been converted to the
Christian faith hearing the report of the holy life
of Master Florentius, desired to confer with him
about the Patriarchs and Prophets of old, because
he was thought to be learned in the old law and
in Hebrew, and was by many called "Rabbi/'
after the manner of the Jewish sect; and when he
came into the presence of Florentius that Man of
God received him kindly and heard him patiently,
conferring with him in all gentleness and charity,
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THE LIFE OF FLORENTIUS

urging him to keep the true faith in Christ and to
labour in good works; but as for those questions
of the Law that pertain not to salvation, and those
genealogies of the men of old, he would not breathe
a word upon them, not because he was ignorant
in such matters, but because they bring no edifi-
cation.

CHAPTER XXIV

<*€ Of his effectual preaching and his knowledge
of the Scriptures

(0

HIS revered Priest preached not smooth
flatteries, but testified clearly of the
Truth; his aim was not worldly elo-
) quence but simple instruction in con-
duct and to lead his hearers by reasoning to reject
the world after the example of the Saints, He
sought not money from the rich, nor honour
among the great, but discoursed more freely with
simple folk, on whose behalf he was instant with
those in high places that they should be mindful
of the poor, and " by means of the mammon of
unrighteousness make to themselves friends in
the habitations of the Kingdom of Heaven." Could
any lightly refuse to hear his intercession? Verily
he dared not do so lest an offended God should
refuse to hear his own petitions.

(2) Once a priest who had charge of the Church
of Deventer, and was a good friend to Florentius,
came to him offering him service in sincere good-
will and said, " My beloved Master, if I can do
anything to please thee, spare me not "; and that
good father answered, "For the present time there
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THE LIFE OF FLORENTIUS

is nothing save that thou wouldest show thyself
to be well disposed to the Brothers and Sisters
who are placed in thy charge, that they be not
troubled by them of the world and froward men " ;
and the other piously assenting to this, replied,
" I will gladly do this for the love of God and of
you all that ye may be also mindful of me."

Master John Boheme also, who was Rector of
the Scholars, and Vicar of the Great Church,
under whose direction I long attended the school,
was a friend to Florentius, and heard him gladly,
doing what he knew would be pleasingto God. And
when the time to pay the fees was come, each scholar
brought what was justly due, and I also put my
fee into his hand and asked for a book which I had
deposited as a pledge for payment. And he hav-
ing some knowledge of me, and aware that I was
under the care of Florentius, said, " Who gave
thee this money?" and I answered, "My lord
Florentius." " Then go," said he, " take back his
money, since for love of him I will take nothing
from thee." So I took back the money again to
my lord, Florentius, and said, " The Master hath
given back my fee for love of thee " ; and Floren-
tius said, " I thank him and will repay him, after
another fashion with gifts more excellent than
money." He knew by his discerning spirit what
answer to make to everyone, and by his gift of
counsel could supply an wholesome medicine both
to the learned and unlearned, and all who sought
aid for their divers needs, but he required no
earthly reward for such service.

(3) Wherefore one who had committed himself

to his direction said, " As often as I have followed

the counsels of Florentius, it hath been well with

me ; but whensoever I have striven in the light of

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THE LIFE OF FLORENTIUS

mine own understanding evil hath ever happened
to me, and I have repented that I acted not accord-
ing to his direction. " His knowledge of the Holy
Scriptures shone brightly like some ray from
heaven within him, and his mind was illumined
with so pure a light of divine radiance that whether
he was reading the Old or New Testament some
mystic interpretation of every passage came to
him, and he everywhere found something to in-
struct him and lead him to God, the Fount of all
knowledge and the End of every word. The books
that he kept to his hand were simple moral Trea-
tises, especially the " Mirror for Monks," and
certain manuals of virtuous exercises against sin
wherewith he trained himself and his fellow
soldiers in Christ's army to fight triumphantly
against the temptations of the devil. But the
Novices, the inexperienced, and those that were
swollen with worldly pride, and those that were
yet tainted with love of carnal things, he did dis-
suade from studying deep and subtle questions,
and from prying curiously into dark and doubtful
matters.

(4) Therefore he taught that all such must first
learn to humble themselves, to know well their
own weakness, to submit themselves utterly to
their Superiors, to prefer themselves before no
man, to keep peace and amity with all, to have
the fear of God ever in their heart, and having
made their foundation sure in lowliness, at length
by the indwelling grace of the Holy Ghost to climb
to the height of clear knowledge and the light of
that full vision of God which is promised to the
pure in heart by that saying of the Lord, " Blessed
are the pure in heart for they shall see God."

(5) They that seek to be thought subtle rather

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THE LIFE OF FLORENTIUS

than to be humble, and desire knowledge more
than a good life are easily puffed up, and are car-
nally minded ; such men Florentius would severely
reprove, and recall to a wholesome knowledge of
their own weakness by humiliation and frequent
exercises of devotion. When it was necessary for
him to impeach any, he was held in such awe
that none ventured to contradict him, or excuse
himself, by reason of the reverence inspired by his
holy life, which none durst offend lest they should
incur the wrath of God by not humbly obeying
such directions.

CHAPTER XXV

<•€ How he set a guard upon his tongue and
avoided oaths

(0

NCE when he was residing at Amers-
foort he was received with all venera-
tion by the inhabitants of that city and
by the great men of the district, who
visited him from time to time in pious devotion.
Then also certain honourable men came to dine
with him and the Brothers, in order to hear his
discourse, desiring to enjoy familiar intercourse
with him, and to be instructed by his good ex-
ample and doctrine. These he treated kindly,
exhorting them with wholesome counsel accord-
ing to their station, and when they had heard the
Word of God they returned severally to their own
homes with thanksgiving.

(2) And when they had departed he briefly ad-
monished the Brothers, saying, " It is a danger-
ous thing to speak and to associate with the Great
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THE LIFE OF FLORENTIUS

and them of the world. It is not expedient to
flatter the rich, nor is it convenient that the inner
secrets should be told to them; wherefore it is
needful for a man to look carefully to what he
saith to such, lest they be scandalized by any
light word or unseemly action. For their eyes
are ever looking upon us to consider our bearing,
by reason of the good report which they hear of
us. Let us stand therefore upon our guard, and
set a good example to those from without who
seek to visit us, for they see our outward actions
only, and from these judge of what is within.
Although we are not perfect in all things, let us
take care that we give no ill example nor occasion
of stumbling to the weak. These guests of ours
are too kind to us, and perhaps their kindness is
not to our profit. Let us not be over-pleased with
empty praise, for it is our duty to be simple and
lowly. It were better therefore to return quickly
to our former dwelling, where there are many
who take less thought of us, and some who even
mock, and speak evil of us, a thing which is very
profitable, and doth constrain us the more to turn
again to God.

(3) And thus Florentius was guarded and
thoughtful in all his speech, especially before them
of the world and persons whom he knew not.
Likewise he was strict in avoiding that most evil
custom of swearing, which is common among
men of the world; and he forbade any of his Com-
munity in their daily talk to use such phrases as
"Verily I do swear," or " Of a surety I swear";
lest by such heedless swearing they should pile
up sin on sin. Wherefore whenever he wished to
lay stress upon any notable or important matter,
or when he must bear testimony to anything, he
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THE LIFE OF FLORENTIUS

would not lightly or hardily introduce the form of
an oath, but would answer in his gentle way,
"This is the conclusion of the matter," or "this
is surely so " ; and thus he satisfied his questioner.
Nor would he confidently affirm anything wherein
he might be mistaken, but remembering the say-
ing of the Lord, ** Let your yea be yea and your
nay, nay," he was careful to guard against any
slip of the tongue, and to instruct others by his
good example, and by telling the plain truth;
wherefore men trusted his word without an oath
rather than that of others whose tongues had the
evil custom of much swearing.

CHAPTER XXVI

(•£ Of three temptations that are full of peril to
the devout

(0

/YSTER FLORENTIUS being a most
skilful and mighty champion in the
Spiritual contest used to say that there
were three temptations, perilous above
all others, which hidden beneath the cloak of good
motives do deceive many; and unless a man re-
sist these in due time, that is at the very outset,
they lead little by little to a final overthrow, or
make the indolent wretchedly lukewarm. But
this doth make the matter worse, that through
the subtility of the devil's wiles many are too
heedless of such temptations, and scarce seek to
be informed by men of prudence and knowledge
as to the greatness of the perils into which they
may fall.

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THE LIFE OF FLORENTIUS

(2) The first temptation is when one, newly
converted, doth desire to return to his own country
and to visit parents and friends; for such an one
a return to the world, on the pretext of doing
good and in the hope of converting worldlings, is
often the occasion of his neglecting his own soul,
although he may think to gather fruit in his own
country. And while he dallieth there amid vain
and inconstant persons, he doth expose himself
to the winds and waves of temptation. Experi-
ence hath often shown how one that is light-
minded, and not yet firmly founded in virtue, when
he doth join himself to them of the world without
restraint, is either entangled by their sins, or,
under stress of temptation, doth grow cold toward
the good courses he had begun. Therefore is it
good for a man continually to flee from everything
that is hurtful to the soul, and not to return to his
country or his friends unless some notable cause
compel him. Let him never be presumptuous
about himself, but be suspicious of this present
world that is everywhere filled with poisoned
snares ; let him follow the counsel and sayings of
his Superior, for this in every case is the safer
and surer way. Of ten men who associate for
long with their kindred or friends, scarce one or
two return unhurt, and it doth often happen that
they who remain in the world, having with-
drawn from their good resolutions become even
worse and more worthless than other men; and
rejecting the Grace of God blush not to re-
sume those evil courses which they did once
despise.

(3) The second temptation is when one that is
a layman, wishing to be a Clerk, doth through
this desire leave his lowly station, and retire from

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the holy Community in order that he may acquire
learning and become great.

Wretched man ! he knoweth not how evilly he
is deceived when leaving his lowly station and
obedience he seeketh higher place. Such an one
is soon puffed up by a little knowledge and is slow
to become a good Clerk. God grant that he be-
come not altogether a worldling; that of his own
motion and for the sake of worthless learning doth
risk the loss of virtue and blacken the repute of a
good name.

(4) The third temptation is when one that is
already a Clerk and learned doth aspire to the
Priesthood, to high preferment or to any other
dignity, on the plea of some holy motive such as
that of being the more able to be of profit to
others, or of teaching better or of preaching more
frequently. Although such an one may seem to
have a good motive, yet inwardly he is weighed
down by grievous pride in that he is in haste to
go up higher so as to appear greater than his
fellows. In that he loveth not lowly subjection
and is unwilling to despise himself, he doth dili-
gently beseech his friends that they recommend
him for promotion, but heedeth not the danger of
his own soul.

Alas! when he hath attained that little short-
lived shadow of glory, gotten with a great effort,
an effort indeed far greater than that which would
suffice to deprive him of every honour, in how evil
a case will he find his conscience.

(5) Let him who would be delivered from these
three temptations pray God every day to save him
from pride and vain conceit, and keep him in lowly
subjection and perfect obedience; for pride doth
make a man to be inwardly blind and without savour,

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and outwardly a vain babbler, presumptuous, ignor-
ant of himself and despising others; and, what is
worse, to seek lordship over others is clearly
enough a sign of perdition and leadeth to many
evils. When a certain Brother was talking with
Florentius in his cell the Master said, amongst
other things: "Ye should study to give your-
selves to lowliness, then may ye make progress
and become worthy of the Grace of God."

CHAPTER XXVII

<t£ Of his sending forth the Brothers to gather
fruit in divers places

0)
LORENTIUS, being most fervent in the
love of Christ and one to whom to live
was Christ and to die was gain, desired
to bear fruit in his season ; therefore
he took care to be of profit to many, that they
might attain the Kingdom of everlasting salvation,
persuading them to despise this miserable world
that passeth away. To this end he sent many
persons to found several monasteries and new
houses for the conversion of others. Some of these
Brothers went to Windesheim, some to Mount St.
Agnes, some to Northorn, some to Gelders, some
to Holland; some became Priors of Monasteries,
other Superiors of Communities, and Confessors
to the Monks : and of these there are certain still
alive who knew this most devout Master Flor-
entius, the beloved of God, while he was yet living
in the flesh, and can bear sure testimony as to his
saintly life.

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THE LIFE OF FLORENTIUS

(2) Likewise the Holy Orders of Carthusians.
Cistercians, and Benedictines contain men not un-
known to me who were worthy to see and hear
both Florentius himself and his Brothers when
they tarried in Deventer; these will bear witness
that I speak the truth.

Also at the time when this notable priest of
God shone as a light and flourished in Deventer,
there were many other devout priests in the Dio-
cese of Utrecht who instructed the faithful with
holy discourse and knew how to bear strict rule
over Communities whether of Brothers or of Nuns.
All these submitted themselves humbly to Flor-
entius with all due reverence, and gladly consulted
that angelic man in difficult cases, preferring to
trust his prudence and discernment rather than
their own judgement. For they saw that in him
above all other men the grace of Divine wisdom
flourished pre-eminently, and though he lived in
the midst of crowds yet, like a lily of the valley,
bedewed with the water of wisdom, he kept the
whiteness of his purity, and far and wide diffused
the odour of his good reputation.

(3) At this time also there lived in the Diocese
of Utrecht one Master Wermbold, a famous
preacher and Confessor to the Nuns of St. Cecilia.
He was an ardent lover of Holy Scripture and
a great friend to the reverend Father Florentius;
and the common people loved to hear and see
him.

At Amersfoort there was Master William Henry,
the Founder of that Community of Clerks who
afterward became Canons Regular. InZwolle there
was Master Henry Goude, a notable preacher, a
despiser of Mammon, and a humble Confessor to
the Beguines; likewise Master Gerard Kalkar,
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THE LIFE OF FLORENTIUS

the Director of the devout Clerks, and an excel-
lent instructor in virtue.

In Holland there flourished certain famous
priests, learned in the Law of the Lord, and not-
able for their words and deeds, some of whom
were fellow soldiers with Master Gerard Groote,
and very dear to Florentius, and these gathered
no small harvest for the Lord by converting men
and edifying Communities of the Devout. In
Haarlem there was Master Hugo, called the Gold-
smith, and his priests; in Amsterdam Gisebert
Dow, the founder of the two monasteries, and the
renowned Director of many Nuns. In Medenblic
Master Paul, who was altogether devoted to God
and a man of probity. Master Gerard has made
mention of these in his letters, and it was through
them that the Devout Life first began and made
progress in Holland.

(4) Moreover at Doesbruch in Gelders there
was Master Derick Gruter, a laudable man and a
Father to many Nuns ; he was aforetime a dis-
ciple of Gerard, and told me many good things of
him. It were a lengthy task to mention by name
each one of those devout Fathers who began to
flourish in the time of Gerard and were contem-
poraries with Florentius; men who taught us to
despise the vanities of the world, and to live
humbly and continently, and left to them that
followed after a bright example of holy conversa-
tion by their patience and obedience.

H3

THE LIFE OF FLORENTIUS

CHAPTER XXVIII

me Of his happy passing from this world and his
burial in the Church

(0

ESUS, out ot his abundant kindness,
doth stablish and redeem the faithful,
and hath most surely promised them
Eternal life and a full recompense,
saying: " Everyone that hath forsaken father or
mother or other earthly ties for my Name's Sake
shall receive an hundredfold and shall possess life
everlasting." He therefore saw fit as a reward to
the holy Florentius His faithful servant — who was
adorned with many virtues and had been proved
by divers burdens and infirmities — to deliver him
out of the prison house of this flesh, and to remove
him to His own Kingdom in Heaven, whereat the
Angels did rejoice.

(2) So when Florentius by his counsel and aid
had founded as many devout Communities and
Monasteries as he could and had instructed the
lowly flock of his own house in the ordinances of
peace and brotherly love according to Christ's
good pleasure, and had carefully guarded them
therein, he began inwardly to sigh and ardently
to long to see the citizens of the heavenly country
and the glory of Christ, toward Whom he had
confidence in all things, and Whom he loved above
all else.

Wherefore with true devotion he asked that the

Body of the Lord should be administered to him,

and gazing thereupon with faith unwavering, and

adoring the same with the reverence that is due,

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THE LIFE OF FLORENTIUS

he said: "Oh! my Beloved Lord God, pardon me
that I have so often touched and received Thee so
unworthily." At these words many were pricked
to the heart and wept, and one of the Canons who
heard his words groaned deeply, saying: "Then
what should I say, miserable sinner that I am, if
a man so good doth feel and say such things about
himself!"

But Florentius, having received the Very Body
of God, and being fortified with the grace of Christ,
gave himself up wholly to the good pleasure of
God, and so long as he could speak he poured
forth words of most wholesome comfort to his be-
loved Sons and Brothers.

(3) Amongst other things worthy to be remem-
bered, he commended the unity of Brotherly Love,
saying: "All who dwell in one house should be
one in thought, should hold one purpose in the
Lord, and should ever aim at conforming to one
standard, without varying, in simple obedience to
their superior. Wheresoever the Brothers do strive
in fervency of spirit to be of one mind and to con-
form themselves in all things by the pattern of
Christ's humility, there is peace, there is spiritual
progress, there is a house well ordered. Abide in
your lowly simplicity and Christ shall abide with
you."

After this holy exhortation he set one of his
priests over the whole Community, lest they, the
Lord's flock, should remain without a director, and
being set amid the waves of the world, should be
as a ship that hath not a proper helm; therefore
he set over them Amilius, a devout man, wise and
learned, and one that was not backward in zeal for
God and for the salvation of souls, bidding that
each one of them should have recourse to him,
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THE LIFE OF FLORENTIUS

and obey him willingly. When he had quietly
settled these and other matters he came to the last
moment of this present life, for his bodily weak-
ness was increasing.

(4) Now the most sacred Festival of the An-
nunciation was at hand, for this was the Vigil of
that Feast, in honour of the glorious Mother of
God, most Blessed Mary, ever Virgin ! Most Holy
Mother of Jesus Christ, whom Florentius the de-
vout Vicar of her Son had ever loved with deep
devotion. So, after the hour of Compline, when
the customary Antiphon had been chanted in
honour of Our Lady, and the Angelus had rung
at the close of day he made an end of his life on
earth while the Brothers round him prayed with
sighs and tears. It was no marvel that they did
so, for the might of their deep love constrained
them to weep when their most beloved Father,
the light and mirror of all the devout, the com-
forter of all that were troubled, was taken away
from the light of temporal day, yet when they that
loved him thought upon the sober and modest life
of this most excellent priest, their pious faith did
comfort them with the hope that glory in heaven
should not be denied him, through Jesus Christ,
Whom he had loved with all his heart, to Whom
he had clung continually till the very instant of
death, and served with the full devotion of faith.

(5) So Master Florentius, this Priest beloved of
God and man, passed from this world in the four-
teen hundredth year after the Incarnation of the
Lord, during the reign of Pope Boniface IX, being
forty-nine years old as I reckon, or but little more.
He lived in good and holy conversation for nearly
sixteen years after the death of the venerable
Master Gerard, and during this time he gathered

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THE LIFE OF FLORENTIUS

much fruit among the people of God, in Deventer
and the whole Diocese of Utrecht. For his laud-
able life, let Christ Who adorned our time with a
star of so bright a lustre, be praised and glorified
for evermore.

On the day following the Canons and Clerks
assembled, and the poor body, worn by long-
continued chastisement, was carried by the Canons
and Priests in procession to the Church of St.
Lebuin and there interred with the rites proper to
burial and all reverence, before that Altar in the
Church which is dedicated in honour of St. Paul.
The chosen Priest of God, as became a humble
servant of Christ, had himself desired to be buried
in the Cemetery with the Brothers who had died
before him, and that no further honour should be
paid him; but that Reverend Master Rambert,
the Dean of Deventer, would by no means allow
this, but determined rather, and that most rightly,
that he should be buried with honour in a pro-
minent place within that Church of which he had
been a priest notable for virtue and adorned with
learning.

CHAPTER XXIX

me Of a vision which was seen after his death, and
of the great glory which he attained.

HERE was, in the city of Gorichem, a
certain man named John Hermann,
whose life was good and his reputa-
tion honourable, and his wife was called
Jutta. These two did alike live after the com-
mandments of God, and drew many others to
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THE LIFE OF FLORENTIUS

serve Him; they did often talk together of God
upon holy days in their own house, and gladly
snowed hospitality to many Religious who came
to visit them. Both of these were well known to
Florentius, and learned from him the manner of
holy conversation, and they set an example of life
before their neighbours.

Now shortly after the death of Florentius, the
aforesaid John did also depart from this world,
and on a certain day, Jutta, who was most devout
toward God, was occupied with prayer in her
chamber. And having finished her devotion she
arose to go forth from her chamber, and as she
was opening the door she suddenly heard the
window of the room open, behind her.

(2) Looking back therefore she saw some one
enter by the window who was clad round with a
glory of light and most lovely to look upon, being
in face like her husband, and she said, " Art
thou there, John, my beloved husband? " and that
other replied, " It is I, but call me no more thy
husband"; and Jutta asked, "How is it with
thee? " and he answered, " I am saved, and I enjoy
the happiness of Heaven and the Presence of
God." Then Jutta asked, "And how is it with
our father, Lord Florentius? " and he answered,
" Florentius hath a glory that is truly great; and
all his works were found to be upright and good,"
and he added, " Remain thou in this house and
change not thine abode, for thou shalt die ere
long; and tell this to Adelaide the daughter of
Thomas, the Superior of the Sisterhood," and then
the Vision departed. After these things Jutta spent
the rest of her days, though they were but few,
with a heart so fervent toward God that all worldly
things seemed to her but as worthless dung; and
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THE LIFE OF FLORENTIUS

it is manifest by this sign alone, that the afore-
said vision was no vain deceit, but an heavenly
revelation sent by God.

(3) When one asked concerning the great glory
of Florentius, it was answered to him, " It was
chiefly because of three virtues. First, that great
love which he had toward God, referring to Him
as the Final cause of all the good things which he
had, and in all things seeking His Honour and
good pleasure. Secondly, that zeal for souls which
he had toward his neighbours, in that he sought
the salvation of all, and eagerly led them to God's
service. Thirdly, because of his deep humility
and contempt of himself, in that he always thought
little and slightingly of himself." These three
things appear clearly and distinctly enough in his
life, which is here written, and there are many
of the faithful who are not ignorant thereof.

149

A LETTER AND

CERTAIN NOTABLE SAYINGS OF

FLORENTIUS

A Letter from Florentius to one of the Canons
regular at Windesheim

0)

My most Beloved,

HY dost thou trouble me thus? Are
not mine own miseries enough for
me? Yet overcome by weariness
and yielding to thine importunity I
am constrained to write to thee of matters that
concern me not. Firstly, for all these necessities
of thine I bid thee be thus importunate before
God, in knocking continually at His door, and He
shall straightway open to thee and give thee light
far clearer than any man could give, although
thou didst persist without ceasing in asking him
questions, knocking at his door and making sup-
plication to him, and he spent a whole lifetime in
writing to thee.

Secondly, I urge thee above all things to sub-
mit thyself humbly to all men. It is expedient for
thee to do this in thought, word and deed.

Continually remember, as the Blessed Bernard
said to the Brothers on the Mount of God, that
there is sunshine everywhere save in thy con-
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THE LIFE OF FLORENTIUS

science, and a clear sky everywhere save in thy
heart.

This humility doth come by constant use and
by considering thine chvn worthlessness in both
body and soul, not by dwelling upon the faults of
other men or making excuses for thyself. Above
all things be careful when thou dost reprove
another, not to exalt thyself. The Blessed Jerome
commenting upon St. Mark, saith, "The blind
man who was restored to light by the Lord saw
men as trees walking." In like manner (saith he)
a sinner should think that all men are higher than
himself. So do thou look upon all the Brothers
as being trees for loftiness compared with thy-
self. In thy work take upon thee the baser and
menial tasks, and from time to time think upon
thine own vileness, or else meditate of death,
punishment, judgement, or any other thing that
may abase thee or kindle thy love for God and
thy neighbour. For the object of such meditation
should be either to acquire this love, or to root
out thy vices, or to attain virtue.

(2) Thirdly, as St. Bernard saith to the Brothers
on the Mount of God, once daily compare to-day
with yesterday, that thou mayest judge thy pro-
gress in virtue, or thy backsliding.

Learn to sit in judgement upon thyself once or
twice every day, to set thy life in order, to regu-
late thy conduct, to accuse, condemn, or exact
punishment from thyself. I counsel thee to keep
to hand " The Mirror for Monks " or " The Mirror
of Saint Bernard," that thou mayest order thy
doings thereby. The contents of this book thou
shouldest repeat because in whatsoever thou art
engaged these will readily suggest how thou
shouldest behave thyself, and that wherein thy
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THE LIFE OF FLORENTIUS

conduct hath been amiss. Likewise prevent all
thy doings with meditation and brief prayer as to
the manner in which thou shouldest act, and this
will be easy to thee when by continued use thou
canst repeat the contents of the book.

(3) Fourthly, early in the day and after the
morning meal put before thine eyes thy evil habits,
and the chiefest of thy vices, and also the virtues
after which thou wouldest strive, and thus ever
renew in thy heart the struggle with thy foes —
the world, the flesh, and the devil; do this nothing
doubting, for they that are with us are more than
they that are against us. So wilt thou fulfil the
precept of St. Bernard: "In the morning reckon
with thyself for the night that is past, and take
heed to thyself for the coming day how thou
wouldest order thyiconduct throughout its course."
The same also saith : " For every hour write down
the exercises thou shouldest perform therein.
Spiritual exercises for the hours of prayer, bodily
exercises for the hours of labour, so that at
Vespers when thou dost reckon up thy several
deeds if thou dost find any duty ill done, as to the
manner, or the place, or time in which it was
done, it may not go unpunished or unpaid."

Seek the common good and keep thy heart ever
lifted up.

Pray for me, my Brother, for I have always
been negligent in this, and fare thee well.

Before the morning meal meditate upon our
Lord's Passion: afterward of death, judgement,
and the pains of Hell: after supper think on thy
vices and thy sins.

52

THE LIFE OF FLORENTIUS

Certain notable Sayings of Master Florentius
the Priest

(0

EFORE all things know thy vices and
thy passions.

Be watchful against temptation and
the promptings of the passions. If thou
dost feel these and instantly reject them they do
not harm thee. If thou dost dally therewith it is
evil; if in addition to such dalliance thou dost
think with pleasure thereupon it is worse.

Reply humbly to them that ask of thee.

Avoid women, and beware of looking upon them.
It is an ill example to the world to keep no guard
over the eyes.

Tell thy sins with shame and sorrow, and a full
intention to put them from thee, in the presence
of God and thy confessor.

Tell thy faults one by one saying: "This have
I done." Mark well in what thy fault doth lie, and
tell this in simple words.

Thou oughtest not to speak evil of any, unless
it can profit thee or him.

When thou dost accuse another be pitiful as to
a weak Brother.

When thou doest nothing save that which ac-
cordeth with Holy Scripture, and understandest
the same according to the interpretation of the
Saints — not relying upon thine own interpretation
— then is thy conscience good, and thy reason
right.

It were good for a spiritually minded man to
deal with his temporal concerns at an appointed
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THE LIFE OF FLORENTIUS

time, and afterwards to return to his spiritual
duties forgetting all else.

(2) I think that the thoughts and promptings
which come into our hearts are not under our own
control, — but it is in our power to plant good in
the heart by reading, prayer, and meditation until
these promptings to what is unlawful are overcome
and yield, and by the grace of God do cease.

The pride of some is such that they must always
rule over others, or else altogether fall away and
return to the world — for they know not how to
put themselves on an equality with others, nor
how to submit.

Oftentime the whole body is affected by the
passions which do rule a man, though he know
not the cause of his emotion. There was one that
in the summer could not sleep, nor eat well, and
at first he could not discover the cause thereof,
but he afterward found that it was through
melancholy. Thus do our passions conceal them-
selves within us.

The weak should not judge the acts of their
Superiors; for such judgements are often wrong.

Keep nothing secret, whether it be a material
thing or a thought, but reveal all.

Speak seldom with a man of the world, but
when thou dost, direct him to that which is good,
according to his condition.

(3) Avoid worldlings, great folks and revellers.
If thou art about any lowly or menial work before
other men, revile it not; to do so showeth pride,
as if such work were not meet for thee.

Learn to understand thy prayers, and thus
wandering thoughts shall be driven away.

Loud singing doth disturb the brain and the
senses, and doth put out devotion.
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THE LIFE OF FLORENTIUS

In praying thou oughtest to desire the grace
and mercy of God rather than any great outward
gifts — Mary thought herself unworthy of the
salutation of the Angel, and being filled with the
Holy Ghost went up into the hill country and
ministered to Elizabeth. Any one that hath aught
to say to a great king, would make to himself
friends of them that are near to the king. So should
one do in regard to Mary, who is in a special
degree very near to God.

All things would become pleasant to one who
should exercise himself well by meditating upon
our Lord's Passion.

We ought to raise our heart to heaven without
ceasing, and to return again and again to Holy
Scripture, and to sigh that we are so carnal and
sluggish in seeking the good that is eternal. By
too great haste is devotion lost. Therefore avoid
mere repetitions, and do all things with attention
and thought, not from habit only.

(4) When thou art bidden to do something
that is hurtful to the body remember that thy body
is not thine own, but His to Whose obedience thou
hast surrendered thyself.

In whatsoever degree a man hath given his
goods, whether of the body or of the soul to the
Community, in that same degree hath he part in
the goods of the others.

Love equally in the Lord all who are converted;
the absent alike with those that are present with
thee. Avoid doing aught to which honour is
attached, and aught of which thou mayest vainly
boast, if it may be done equally well by another;
and if anything may be so done by another or in
some other place, love to have it so, and praise it
more than if it were done by thee.
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THE LIFE OF FLORENTIUS

Be not envious that another is holier than thou,
or hath higher fame, but love the gifts of God in
him and they shall be thine own.

Nothing doth quench the sins of the flesh so
well as earnest study; get the habit of remaining
in thy cell and reading thy book ; compel thyself to
do so until it doth become pleasant to thee, and to go
out seemeth a hardship, to come in a delight. Flee
to thy cell as to a friend, for thou art safe therein.

Whensoever a man talketh with his fellows, he
ought to strive to impress lowliness upon them.

Worldly knowledge is very alluring; therefore
let a man beware that he be not too much attracted
thereto; let him earnestly desire to pass over to
God by means of such knowledge, and not be
satisfied therewith as an end in itself.

(5) The devout and venerable Father often said
to his friends and Brothers: " How good it is for
you, and how stably do ye stand in that ye are
able to live under obedience ! " If he had known
this before, he would not, he said, for anything in
the world have begun by ruling over others unless
he had himself first lived under obedience — and
unless it were that bodily weakness hindered him
he would wish still to be under some strict Master
who would altogether break down his will.

Also if he were under obedience he would never
be perplexed, for every man ought to put the
burden of his doubt upon the back of another: he
ought to humble himself beneath all who are con-
verted, even beneath the young, for he knoweth
not how much grace God may have given to them.

No one can ever attain true humility unless he
is despised by others and is not regarded in any-
thing. It were better to be trodden under foot
than to consent to the praise of others.
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THE LIFE OF FLORENTIUS

When any of the Brothers doth ask counsel of
thee, thou oughtest humbly to tell him the precepts
thou hast read, for it is better always to follow the
direction of others than thine own, unless thou
seest that some better course is revealed to thee
by the humility of thy questioner; but in such
case never ascribe the revelation to thine own
merits. If a man hath phantasies, then ought he
to lift his voice in prayer.

(6) A man ought to direct all his exercises and
studies to the conquest of his passions and weak-
nesses, for otherwise he doth profit little thereby.

In the hours of common labour stand ever on
thy guard, and be careful of much speaking;
think of that which thou hast read in thine hours
of study.

There is no spiritual disease so great that it
may not be cured by true obedience if a man hath
wholly resigned himself he ought not to be more
self-reliant, nor more despondent, than his
Superior tells him to be. A man ought often, and
day by day, to resign himself to God and his
Superior; to bow the knees of his heart for pardon
and to obey with his understanding. I am amazed
that one who is under obedience can feel doubts
in place of being content. When thou doest any
good act be careful that thou do it wholly for
God's sake, and that thou desire no other thing save
His Honour and the edification of thy neighbour.

When thou art among the Brothers thou should-
est think: " Oh! that I might so behave that none
should be offended through me! "

Thou shouldest seek the common good, for if
thou dost begin by seeking thine own good in that
which is least, thou wilt soon proceed to do so in
greater things.

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THE LIFE OF FLORENTIUS

(7) Whatever is for the common good, this
ought we to strive to guard with care, as for in-
stance, the Holy Vessels of the Altar. The books
of Holy Scripture should be guarded as the truest
treasures of the Church. In writing we ought not
to seek to show our own skill only, as for instance
by writing a good hand, but also the good of all —
e.g., that the books may be correct, well punctuated
and clear, for one cannot study to advantage in
bad or unfaithful copies.

Woe to him who living in a Community doth
seek his own, or say that anything is his.

Woe to him who so living doth murmur about
aught, or cause dissension in the Community: or
trouble it in any manner.

(8) If we are one in will, in savour, and in custom
in the Lord, then do we truly dwell together in
unit}'.

Let every man study to conform himself to the
Community in all his work and conduct; whether
it be in reading, chanting, eating or fasting, let
him not be singular. Nothing doth make a man
so peaceful as the rule of never presuming to do
anything of himself, but rather submitting alto-
gether to the counsel of good men; and let a man
always believe that it is more wholesome that such
should consult for him.

Be earnest humbly to fulfil what is commanded
thee, for if thou dost desire to question a command
thou shalt hardly be truly obedient.

Seek devotion with all thy heart by diligent
prayer. Wandering thoughts quench devotion as
water quencheth fire.

Though thou art poor in virtue, and weak, thou
oughtest not to be cast down thereby, but rather
to humble thyself and think: "Since I have no
158

THE LIFE OF FLORENTIUS

great gifts I will make the little that I have an
offering to God, as Mary offered a pair of turtle
doves and not a lamb. He is truly a Brother and
friend who doth hate the vices of another and help
him to overcome them.

Thou oughtest always to strive to occupy thy-
self with some good thing, and to pay no heed at
all to phantasies.

(9) It is very dangerous to converse often or
associate with men of the world who have authority
and dignity, as Councillors, Priests, Canons, and
other wealthy men. The reason is that since one
is naturally in awe of them he doth often applaud
them, and give assent to their words.

Beware of much speaking, specially before
worldlings, for a man seldom speaketh much with-
out afterward repenting of some rash word.

Likewise abstain from jesting and loud laughter,
for whatsoever men see thee to be outwardly, such
do they judge thee to be inwardly, though thou art
not really so.

Much study is of little profit unless it be directed
to the amending of one's life and to ordering one-
self diligently in right conduct, for the Devil know-
eth many things about the Scripture and yet is his
knowledge of no profit to Him.

If one is slow and sluggish in spirit in the
morning, yet should he not be despondent, for
God is able to give him the grace of devotion at
whatever time it may please him.

Preface thy labour with some short prayer.

(10) The servant of Christ ought to speak briefly
and in a low tone, and to be careful not to speak
when 'tis not needful. If necessity compel, let him
go apart to some private place that is open to him,
and consider whether it is expedient to speak.

159

THE LIFE OF FLORENTIUS

Thou oughtest always to strive to edify thy
hearers by thy words, and to draw them nearer
to the service of Christ: since nothing is more
pleasing to God than labour for the conversion of
souls.

Likewise we can do nothing more hurtful to
Him than by making another to offend by our
bad example, or loosing him from His service,
for this is worse than to have crucified Christ in
the flesh as did the Jews.

Before thou doest anything thou oughtest to
strive for purity of heart, and to apply thyself to
pious meditation, because from this doth spring
Charity, prayer and devotion; and all the other
virtues are strengthened thereby.

Never be idle, but be busied with some occupa-
tion, especially some holy one, directing all thy
motives and thy work to the service of God.

(l l) A portion of the Spirit is better than much
knowledge without devotion: for to acquire the
trick of beautiful language is easy, but to find the
way to good works is hard.

Whatever a man may have done, let him know
that he hath gained nothing if he doth not feel
himself to be made thereby the humbler; when
thou doest aught that is good, do it in simplicity
and purity of mind to the honour of God, and
seek not to advantage thyself in any way.

From heedlessness in word come troubles,
offences, and slanders. Look therefore to what thou
doest, why thou doest it, and in what manner.

That by which God is angered and thy neigh-
bour offended is no slight matter.

Before thou dost begin any work, set before
thee how thou wouldest behave thyself therein,
and do not lightly break this rule.
160

THE LIFE OF FLORENTIUS

Hasten to thy cell and thou shalt recover the
devotion thou hast lost.

(12) When two or three converse together let
each one see to it that their talking go not for-
ward to what is profitless, but if this should
happen thou oughtest to say charitably and hum-
bly, but without shamefacedness, " Brother, it is
not expedient for us to talk any more; let us go
to our cell and do something better." The servant
should strive, so far as in him lies, to turn his
heart away from the creature and from all earthly
longings ; the more one doth progress in this, the
more doth the desire for the love of God increase.

(13) If any would make good progress, let him
study to do violence to himself, that is, let him
strive to overcome his vices; for example, if he
formerly desired lofty things he should now seek
lowliness; and so forth in the case of other vices.

One that is truly obedient ought never to think
slightingly of a command, even though it may
seem a small matter. When the Devil seeth us
lowly and one in heart, then verily doth he flee
from us, because he is the father of pride, and of
discord.

We ought not to pay heed to our neighbour for
his beauty or his wealth, but for that he is re-
deemed by the Blood of Christ.

The servant of God should strive to keep peace
and concord with the Brothers; for this do the
angels love more than aught else and this do they
more gladly see in us, namely, that we are each
and all peacemakers and one in heart.

(14) The servant of Christ should never feel
safe, whatever good he may do,but be ever fear-
ful about himself, lest perchance he may be found
a reprobate before our Lord Jesus.

161 M

THE LIFE OF FLORENTIUS

Before all things he should strive to think all
other men holier and better than himself.

Devotion is nothing else than the desire of the
soul toward God.

If a man earnestly endeavour to act humbly,
however little he may follow our custom, yet shall
it be counted to him for obedience. But if he
neglect this and care not for it I fear that he shall
be punished severely.

(15) One that doth desire to make progress in
humility must often set before him hard and
menial tasks, chide himself, judge and condemn,
and in his secret thoughts ponder over his own
worthlessness so as to be able patiently to bear
contempt when humiliations come upon him.

When thou dost feel envy, or suspicion, or vain-
glory arising in thy heart, reply inwardly thereto
and say: "Fie upon thee that thou art still so
wretched and weak and that thou dost go for-
ward less than other men, and dost become con-
tinually worse."

Thus humble and confound thyself inwardly
and the temptations of the Devil shall flee from
thee, for it is he that doth inspire these evil pas-
sions. We ought to expend great labour in striv-
ing against carnal things if we wish to conquer
them.

We seldom or never eat but the Devil lieth in
wait for us.

Wherefore let us ever watch and pray, because
the Adversary never sleepeth, but doth assault us
on every side.

162

£MZ*g*0$B

LIVES OF THE FOLLOWERS OF FATHER
FLORENTIUS

LIVES OF THE FOLLOWERS OF
FATHER FLORENTIUS

PREFACE

The Elder Brother
NABLED by the gift of God I have
now in my account of these vener-
able fathers and illustrious men
Master Gerard and Father Floren-
tius described certain of their ver-
tuous deeds, using that unpolished
style to which the poverty of my genius doth
compel me. It remaineth in the next place to set
down as they come into my mind such memorials
of their followers as may avail to instruct in
humility the lives and characters of simple
brethren.

These men followed Christ by the narrow way
that leadeth unto life, manfully treading under
foot the pomp of the world, and the softness of
the flesh, so that they are not unworthy to be
compared to the luminaries of heaven, for by their
virtues they enlightened a vast multitude of faith-
ful people whom they unceasingly exhorted to
165

PREFACE

good deeds during their lifetime. Wherefore one
may not keep silence as to their godly conversa-
tion in Christ, but must set forth their deeds,
which are worthy of veneration, for the instruction
of the little ones.

Novice

I earnestly entreat thee that in speaking of
men so notable thou show me at least some few
sparks of their devotion that I may be enkindled
thereby to the love of virtue, seeing that I may
set before me a new standard of life when I hear
of the conduct of men of our own time. For many
poets have written of the deeds of the heathen so
as to profit their readers in this manner, and how
much more oughtest thou for the consolation of
the devout to set forth the example of these ser-
vants of God who have triumphed over the world,
so that the good may go forward continually to
better things, and the sluggish be roused the more
quickly from the slothfulness of the body.

The Elder Brother

If thou deignest to hear me I will tell thee
somewhat that shall edify thee not a little at this
present time. I will set before thee the lives of
men who had not only the reputation of virtue
but in addition to that reputation led lives illus-
trious by virtuous deeds. Yet now (fie upon it)
there are some who having deserted their first
enthusiasm, love to wander abroad, delight in vain
talking, prefer their own wisdom to the primitive
institutions of our Fathers, and to justify the
satisfaction of their own desires, employ cunning
arguments in place of obeying the Holy Law. Do
thou above all things avoid this foolish presump-
166

PREFACE

tion and follow the humble character and habit of
those approved fathers who in our time were
illustrious in Deventer under the rule of our
reverend Father Florentius.

May grace be given me to set forth those things
which tend to edification, that this present dis-
course may so instruct simple and humble brethren
that all those who desire to follow Christ in the
Devout Life may entirely lay aside care for this
world, and study in the fervour of their devotion
and their obedience to the law of holy simplicity
to exhibit that same zeal which these devout and
virtuous men exhibited in their earnest preaching.

167

LIFE OF JOHN GRONDE

CHAPTER I

<t£ Of the first Congregation of Clerks in
Deventer

(i)

HE righteousness of good men, as
reason doth dictate, everywhere
deserveth due praise. For those
who lived lives worthy of praise
ought not after their death to be
given over to forgetfulness. The
deeds of such should be held in remembrance if
only for the consolation of them that survive ; and
should be set up as a pattern to other faithful
people. Wherefore it behoves us above all to com-
mend those who studied to serve God in humility
and devotion in the House of our reverend Father
Florentius from the time of the foundation of that
House, and remained with all constancy under
the rule of holy obedience with great fervency of
Spirit unto their lives' end. Yet I do not purpose
to write of the virtues of all of them, a thing which
is by no means possible, but as concerning several
169

JOHN GRONDE

of them I desire to record a few things that are
within mine own knowledge.

(2) When I had come to study in Deventer, in
the days of my youth, I sought the way to the
Regulars at Windesheim, and having found there
the Canons Regular, amongst whom was my
brother, I was led by his advice to approach that
most reverend man Master Florentius, who was
Vicar of the Church of Deventer, a devout priest,
whose most excellent fame had already reached
the Upper Provinces, and had drawn my mind to
love him: for a great multitude of scholars used
to praise him for his conduct of holy things. Both
his appearance and his words confirmed his
righteous reputation, and he was in favour in the
sight of all men, for indeed he was a true wor-
shipper of God and most devoted in his reverence
for our Holy Mother the Church.

When I came into the presence of the reverend
Father he kept me for a while with him in his
house, being moved thereto by fatherly affection ;
and he placed me in the School, and besides this
gave me the books which he thought I needed.
Afterwards he obtained for me a lodging, at no cost
to myself, with a certain honourable and devout
matron, who often showed kindness to me and
many other Clerks. So being associated with this
man who was so holy, and with the Brothers of
his Order, I had their devout lives daily in my
mind and before my eyes, and I took pleasure and
delight in the contemplation of their godly conduct,
and in the gracious words which proceeded from
the mouths of these humble men. Never before
could I recollect to have seen such men, so devout
and fervent were they in the love of God and of
their neighbour. Living in the world they had no
170

JOHN GRONDE

part in the life thereof, and seemed to take no
heed to worldly business. Remaining at home
they laboured carefully in copying books, being
instant continually in sacred study and devout
meditation. In the hours of labour they had re-
course to ejaculatory prayer for their consolation;
in the morning, having said Matins, they went to
the Church, and during the Celebration of Mass
they poured forth as an offering to God the first
fruits of their mouth and the aspirations of their
heart, and prostrating the body lifted up their
pure hands and the eyes of their soul to Heaven,
seeking by prayer and lamentation to reconcile
God to them through the Saving Host.

(3) The first founder and the Spiritual ruler of
this notable Community was Master Florentius,
who was adorned with virtue and filled with Divine
wisdom and understanding in his knowledge of
Christ, because he, with his priests and clerks,
humbly imitated the manner of the Apostolic life.
These men, therefore, having one heart and mind
in God brought every man what was his own into
the common stock, and receiving simple food and
clothing avoided taking thought for the morrow.
Of their own will they devoted themselves to God
and all busiedthemselves in obeying their Rector or
his Vicar, and holding holy obedience as the high-
est rule, strove with all their strength to conquer
self, to resist the passions, and to break down
their own will, and besides this they sought
earnestly to be gravely admonished for any acts
of omission and neglect. For this reason there
was in them much grace and and true devotion:
and they edified many by their words and ex-
ample ; likewise, by patiently abiding the mockery
of the world, they led many to despise the same,
171

JOHN GRONDE

and those who had formerly contemned them and
considered their life — which was without honour
— as a folly, afterward being converted to God,
and having experienced the grace of devotion, were
compelled by their consciences to confess openly
that these men were truly servants and friends of
God.

(4) Many persons therefore, both men and
women, despising worldly felicity, were converted
to the Lord, and were instant to keep His com-
mandments and to practise acts of mercy to the
poor with Christian devotion, relying upon the
counsels of the beloved Father Florentius. All
the Brothers of his Order helped him, holding fast
to the Word of Life, for they, like the luminaries
of Heaven, gave light to a world growing old,
dwelling in the midst of the turmoil thereof. Some
who were priests and were learned in their know-
ledge of the Divine Law, preached earnestly in
the Church, and by their preaching faithful people
were wholesomely instructed to the practice of
pious deeds and the hearing of holy discourses.

CHAPTER II

*£ Concerning John Gronde

HERE was in those days at Deventer a
devout priest, named John de Gronde,
who was born in Octmesheim inTwent.
This man, well known by repute, elo-
quent as a preacher and pre-eminent amongst
the Clergy by reason of his character for chastity,
was quietly content to serve the Altar as a simple
Priest.

172

JOHN GRONDE

For a time he thus lived in the Province of Hol-
land, but then the venerable Master Gerard Groote
procured that he should be sent to help him,
writing as follows to the priests who were then
earnestly serving the Lord in Amsterdam, for he
was joined to them by a special bond of love : " Be
it known to you," said he, " that the township of
Deventer standeth in urgent need of a good priest
to assist the Religious by hearing confessions, for
we have none such for our need. Wherefore, I
pray you if there be no serious hindrance to the
Holy Church in Amsterdam that our beloved John
Gronde may be transferred to us from you, for
doubtless he will be profitable to us; moreover
his position here will be most suitable to him,
since it was for this purpose only that he was or-
dained, namely, to succour those that are truly
converted to the Lord, for this is the holiest of all
tasks, and we shall receive him most joyfully and
gladly."

(2) He came, therefore, to Deventer to Master
Gerard, and being kindly received by him he lived
a humble and devout life with the Community,
dwelling in the ancient House of Florentius with
the Brothers who first formed that holy Congre-
gation ; and being fervent in spirit it was his wont
to rouse the Brothers to prayer very early in the
morning, saying, " Arise, watch and pray that ye
enter not into temptation." He remained in the
same house until the death of Master Gerard,
after whose happy departure he went to the House
of the Sisters, and dwelt in Gerard's cell. His
solemn voice was often heard preaching the Word
of God in the Church at Deventer, and Florentius
was sometimes present, reverently hearing his
preaching, listening intently and earnestly to the
173

JOHN GRONDE

sweet and divine discourse which proceeded from
his mouth, for his voice was sonorous, penetrating
the ears of men and piercing their hearts.

(3) Sometimes also he went to Zwolle to com-
fort the devout Brothers and Sisters. During one
season of Lent he often preached there, and once
on Good Friday he expounded our Lord's Passion
in a most earnest manner for above six hours,
allowing a short interval in the middle of his ser-
mon to restore the strength of his hearers. When
of his brotherly love for them he sojourned at
Zwolle, he heard confessions from some of the de-
vout, giving wholesome remedies to the penitents,
and persuading them to abide by their holy resolu-
tion, for many were found in that place who were
eager to serve God, and happily their number has
been increased until our own time. So anxiously
was this devout preacher sought after, and so
gladly was he heard, that even when he was in the
Guest Chamber and was sitting at meat he would
not deny the Word of Salvation to those who
sought him, but while he was refreshing the body
he also administered to them that were heartily
contrite medicine to heal their souls of those sins
which they had confessed to him. In so doing in-
deed he followed the example of Christ, who as
He sat at meat graciously accepted the penitence
of the most blessed Mary Magdalene; and when
Simon thought wrongfully of the penitent con-
futed him, and directed him aright, giving a wise
reason for the pious deed which she had done for
Him.

(4) Also he went at times to the Brothers at
Mount St. Agnes to hear their confessions, for
they were at this time poor and had no priest, and
he said to them: " Let it not seem to you a hard

174

JOHN GRONDE

thing to follow a God of humility, for by a little
toil ye may gain His Kingdom."

After this he hastened to return to the place of
his habitation, being unwilling to be separated for
long from the beloved Brothers of Florentius, for
it was his only joy to live with them and they loved
him with all their hearts. In garb he was simple
and in diet temperate, he flattered not worldlings
for gain's sake, but as a true preacher of the Gos-
pel sought an usury of souls and to promote an
increase of spiritual progress in these devout com-
munities. Therefore, inasmuch as he was a faith-
ful minister of the Lord and the day was at hand
when he should be called to receive an everlasting
recompense for his labours, he began to be griev-
ously smitten with sickness.

(5) Thinking he should not live long he had
himself carried to the House of Florentius desir-
ing to make an end of his days in the midst of his
Brethren; for he trusted that by their prayers and
merits he would be greatly holpen at his last hour
and faithfully defended from the snares of the
enemy. And by the mercy of God so it came
about, for the Most High had compassion upon
him, so that he was comforted by the presence of
Florentius and his Brethren, and at the bidding of
the beloved Father made an end of his last words
by saying: " In the Name of the Lord"; and thus
he committed to Him the issue of his strife and
breathed forth the breath of his life early in the
morning about the fourth hour on the day after the
Feast of St. John before the Latin gate, namely
the 7th of May in the year of the Lord 1392.
He was buried in the Church of the Blessed
Virgin Mary by the side of Master Gerard and in
the same grave, where they both alike repose in
175

THE LIFE OF

peace. This was fitting, that as they had loved
one another in life, so in death they should not be
divided, but should be buried in the same Church,
and beneath the same memorial stone, awaiting
the coming of our Lord Jesus Christ to be raised
up again by Him.

LIFE OF JOHN BRINCKERINCK

O this wrestler in the cause of God there
succeeded John Brinckerinck, a native
of Zutphen, and formerly a loved dis-
ciple of Master Gerard. When the
latter came and preached in divers places Brinck-
erinck often went with him and was his comrade
upon the way, just as Luke accompanied Paul.

By this means he heard from Gerard many ex-
cellent things and learned of him, becoming a de-
vout imitator of his deeds and a credible witness of
his sanctity; for he came in and went forth with
him, recited the Hours, and was careful in minis-
tering to him in other pious acts of service. After
Gerard's happy death, he lived humbly and de-
voutly under obedience to the reverend Father
Florentius, being most zealous in striving to follow
those good principles which he had imbibed with
a thirsty heart from the preaching of Master
Gerard. But by God's ordinance he was promoted
to the Priesthood, and remained in the Com-
munity with the Brothers, labouring much in the
establishment of the first House which Florentius
founded until at last when John Gronde had died
he was placed in charge of the Sisterhood. Being
a man of power and a zealous lover of Chastity,
176

JOHN BRINCKERINCK

he ruled the House that was committed to him
with all strictness, not sparing himself toil, but
often wearying himself beyond his strength in his
efforts to gain souls. Sometimes he preached the
Word of God in the Church, sternly reproving sin,
and commending virtue in most excellent wise, as
was seemly.

(2) Twice did I hear him preach upon our
Lord's Passion on Good Friday, effectually enough
and at some length. His first text was " God
spared not His own Son," the second he took from
the Psalm, " What shall I give unto the Lord for
all the benefits that He hath bestowed upon
me"!

The Devout heard him gladly, but some worldly
men murmured against him because he took occa-
sion to denounce their vices ; yet he was not made
fearful by reason of such men, for he loved to
speak truth and to strive for justice, choosing
rather torvobey God and to be of profit to the good
rather than to consent to evil men. Once, there-
fore, on the Feast of the Circumcision he preached
very eloquently and persuasively upon the Name
of Jesus, exalting that sweet and blessed Name
above all names that are in Heaven and Earth.

(3) At length his discourse proceeded to de-
nounce certain worldly and foolish men on the
ground that some, alas ! named that Holy and In-
violable Name with too little reverence and often
even in jest, and he cried, saying, " There are
some who hearing this Sweet and Blessed Name
Jesus say jestingly and in mockery, "Aye, Jesus
is the God of the Beguines." "Oh! wretched
men and fools, what do ye say? Who then is your
God? Are ye worhippers of the devil that ye call
Jesus the God of the Beguines? To you this is a

177 N

$THE LIFE OF

great stumbling-block; but to them their great
honour and their chief joy is this Holy Name of
Jesus, Which they call upon continually and rever-
ence deeply; and before all and above all the
names of Saints they love and adore Jesus the
Son of God, Whom ye mock and despise because
these Brethren and Beguines rejoice to call upon
His Name, devoutly praise It, saluting one another
therein. Woe unto you! for that ye have the
devil's name upon your lips more often than that
of Jesus because He seemeth to you to be too
humble and despised! " In so saying he made
them that loved Jesus to rejoice, and confounded
them that mocked Him as they deserved.

(4) But when the number of the handmaids of
God began to be increased, John, putting his trust
in the help of the Most High, built a larger house
for them to dwell in, that he might save more
souls of them who fled to Christ from the turmoil
of the world. At length by great labour^ he built
a large convent for Devout women outside the
city towards the north, in which he received cer-
tain Sisters from Gerard's house, and caused them
to be imbued with holy learning, and to be in-
vested in the habit of Regulars under perpetual
vows. These Sisters, and also those who remained
in the city, he ruled strictly for the remaining
twenty-six years of his life, the Lord helping him,
but some he sent to other places to found new
communities. In the beginning he found only
sixteen Sisters living in the community, but at his
death he left 150 — for God multiplied their num-
bers in his days.

(5) The words which he spoke to a familiar
friend bear witness that he thought humbly and
fearfully of himself, though he wrought so good

178

JOHN BRINCKERINCK

a work. While they were on the way together and
were speaking of the future life, he said, " See,
Brother, if the Angel of the Lord came to me now
and said, 'Bow thy neck, John, and suffer thy head
to be cut off and thou shalt be in purgatory,' I
would gladly submit that I might be assured of
Salvation and thus be enabled to die in a state of
Grace." At another time he said in his preach-
ing: " How great and exalted is the priestly office,
whose dignity scarce any mortal man can worthily
support! If I could put off the garb of my priest-
hood as readily as I put it on I would straightway
unfrock myself here. Let those who make a boast
of their Holy Orders and pride themselves there-
upon, not considering the obligations which they
incur, give heed to these things and learn to think
humbly of themselves, and to abase their hearts
in the fear of God ; for every man will be safer
before God in the time to come in proportion as
he is now the humbler in himself."

(6) This servant of God underwent many
labours in his lifetime, and suffered scorn and
reproach from the envious, but by patience he
overcame them all, and giving the Glory to God
he faithfully finished the good work he had begun.
The more humbly he thought of himself the more
pleasing was he to God and the more souls did
he draw with him to the life of chastity, and so
when he had laboured long enough and had pro-
duced much fruit in the vineyard of the Lord,
which God's Right Hand had planted, the day
grew on to eventide when he should receive the
reward of his labours and cease from all earthly
work, according to the Word of the Lord Who
said, " Call the labourers and give them their
hire "; for lo! he fell sick, being seized by a great
179

THE LIFE OF

and violent fever, and thinking that he was about
to depart he sent word to the Prior of Winde-
sheim that he was grievously sick and that the
end of his days was at hand. And when the Prior
came he explained his earnest wishes, committing
the care of the Sisters to him as unto a faithful
steward, that he might provide for them in the
matter of a suitable Rector, lest their new-born
zeal for obedience might perish through neglect
or disuse.

(7) So the Festival of our Lord's Annunciation
dawned and passed, and on the next day, i.e.,
March 26th, John, that faithful servant of Christ,
panting for a heavenly country, gave up his soul
to the God Whom from his youth he had striven
to serve with the whole strength of his body. He
died in the year of the Lord 1419, when that
reverend Lord Frederick de Blanckenheim ruled
over the diocese of Utrecht, a noble bishop and a
pious and renowned patron of all devout persons.
He was buried in the convent of the Sisters of the
Order of Regulars at Diepenheim in the middle
of the choir before the High Altar which he had
himself built and consecrated to the honour of the
Blessed Virgin and St. Agnes.

Novice

I gratefully receive what thou sayest; happy is
Deventer that she hath been adorned by such
priests; but I pray thee pursue the way which
thou hast now begun, and hide not from me those
things which I have not yet heard.

The Elder Brother

The fervency of thy petition doth compel me to
narrate certain other things which are unknown to

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JOHN BRINCKERINCK

thee. Yet how can a mind that is weighed down of
its own evil tell anything in worthy wise about the
virtues of men made perfect? But since for love's
sake I have begun this task hear also what fol-
loweth. I will tell my story briefly, lest a lengthy
discourse cause the reader weariness- Seek not
any adornment of style in my words, but rather
edification of character drawn from the lowly con-
versation of these Devout Brethren.

LIFE OF LUBERT BERNER

<t£ Concerning Lubert Berner

(0
MONGST those who in earlier days
gave light to the devout in De venter
there shone one Lubert the son of
John Berner, a native of Zvvolle. He
was a priest whose character was truly humble
and entirely obedient; that his life was earnest
in Christ is known to me and to divers of the
Brethren of Windesheim, Mount St. Agnes, and
the Fountain of the Blessed Virgin near Arnheim,
of whom many survive unto this present, but some
are fallen asleep in the Lord.

What can I, poor creature that I am, say of so
great a man as to whose life such a multitude of
the devout bear witness? Nay, even men of the
world, magistrates and councillors, as well as
those who at that time were canons and vicars at
Deventer knew him for a man of great virtue;
that he was so may be proved by his many acts
of humility, some of which I will bring forward
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THE LIFE OF

here as examples, and as it were sweet smelling
branches sprung from a good tree.

(2) When this Lubert was in the flower of his
youth, and had learned the rudiments of the art
of grammar, he went with some companions of
his own age to the University of Prague, and soon
having taken his Bachelor's degree returned to
Zwolle, where his friends received him with great
joy. Not long afterwards, attracted by the kindli-
ness of the Devout Brothers, his heart was softened
by the inspiration of God to the amending of his
life, and resolving to be the servant of Christ he
retired from the world (but secretly, because his
parents and friends were opposed to his design)
and gladly exchanged worldly pursuits for spiritual
warfare. He came to Deventer to Florentius, who
was then in the full vigour of his holy life, and
being received with fatherly love he learned wholly
to renounce the pomps and cares of the world
and to imitate the lowly life of Christ. He sub-
mitted himself beneath the yoke of obedience with
the fervour of his whole heart, and was zealous in
taking hold upon the discipline of the new life, and
offering himself daily as a living sacrifice to God
he quickly rose to the highest perfection by break-
ing down his own will.

(3) But Berner, his father, who was a powerful
Councillor at Zwolle, took it ill that his son had
become a follower of Florentius, and turned to so
owly a condition of life, so he sent several mes-
sengers to dissuade Lubert from his holy purpose,
thinking that he was utterly astray in thus fool-
ishly relinquishing his parents and worldly wealth.
But Lubert being constant in mind stood unmoved,
choosing rather to follow the counsel of Christ
than to do the will of his earthly father, for God

LUBERT BERNER

is greater than man, and hath bidden us to love
Him above all things, saying : " He that loveth
Father or Mother more than Me is not worthy of
Me." Meanwhile it happened that his father fell
sick, and his weakness was very heavy on him so
that he could not even speak. Therefore Lubert
was bidden to come quickly if he desired to see
him alive ; for through God's mercy the father in
his utmost need was to receive the counsel of
salvation through his son. So he went in haste to
his father's house, to further the salvation of his
soul, being filled with filial sympathy for his sick-
ness and remembering the commandment of the
Lord rather than the injury which had been done
formerly to himself.

(4) So he who had lately fled before his father's
persecution now visited him safely when he was
sick, and spoke gently to him whose opposition
he had lately endured; but the father, looking
upon his beloved son, was greatly rejoiced at the
sight of him, and wonderful to say, though he had
been dumb and unable to open his mouth, he now
for joy began to speak.

Forthwith he sought pardon from Lubert and
begged him of his mercv to forgive him for that
he had once sought to hinder him from walkiu^
in the way of God. And Lubert overflowing with
love gladly forgave him all. So the father being
reconciled unto his son now followed more whole-
some counsels, and not wishing Lubert to be de-
frauded of his patrimony, ordered all those things
to be given him which fell to him by the right of
succession. These things he set in order during
his lifetime that after his death he might find
mercy from God and be effectually assisted by his
son's prayers. A few days afterwards he died, and

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Lubert, remembering his kindness, poured forth
fervent prayers with many tears for him, and he did
not take the portion which fell to him to be ex-
pended upon his own desires but delivered it all
into the hands of Florentius to be spent in the
pious service of the Brotherhood.

Florentius did not keep the goods entrusted to
him for his own use but laid them out in the build-
ing of the House and in paying the expenses
thereof. This is that Monastery of Florentius,
which is distinguished by being called after his
name and by the favour of the Councillors of the
State was founded for a Community of Religious
Clerks in the year 1391.

(5) In the same year Lubert and his friend
Henry Brune, who was a devout man, were ordained
to the priesthood. These two were as twin brethren,
having been nurtured in that House with the milk
of holy devotion, and being adorned alike with
great virtues were thought worthy of the honour
of the Priesthood. Both were men who were well
born as the world judgeth, and as God judgeth
pre-eminent for their devotion, humble, sober,
chaste, kindly, earnest, zealous, loving, docile,
simple, and obedient.

(6) Now with regard to Lubert when he had
become a priest, I will endeavour to describe
certain acts of his to serve for examples, and these
I myself witnessed and have often heard of from
the Brothers. Once he was sitting in his cell and
writing when Florentius sent to summon him, and
as soon as Lubert received the message he laid
down his pen and rose from his seat. Now he
had reached the last line of the page and there
were perhaps three or four words remaining to
be written; so the Brother who was sent with the

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LUBERT BERNER

message said to him: "Write that last line and
then the page will be finished — thou hast time to
do so before thou goest." But Lubert in the true
spirit of obedience, replied: "I must write no
more, but obey instantly." Verily he was another
Mark, and worthy to be rewarded with him of
whom it is written in the lives of the Fathers that
when summoned by his Abbot he would not even
finish a letter which he had begun. When his
business with Florentius was done Lubert returned
to finish his work filled with the joy of a good
conscience as the fruit of his obedience. Then
the other Brother told in order all that had hap-
pened to Florentius, who hearing of the prompt
obedience of Lubert, praised him thus, saying:
" Lubert, Lubert, how well thou knowest what is
for thy profit and thy spiritual progress." So
diligent was he in writing that when anyone spoke
to him he continued his task while making a fit-
ting reply.

(7) At another time a scholar who wished to
write a letter to his parents was doing so by
Lubert' s advice in his cell, and I was present with
them. Then Florentius came in and said: " What
do ye?" and Lubert answered with respect, "My
companion is writing a letter to his parents," to
which that most kindly Father replied : " Write
on, that thy name may be written down for Life
Eternal." The young man aforesaid afterward
became a devout Religious. Neither do I forget
the words of my Father Florentius which he spoke
in Lubert's cell, for a good man out of the good
treasure of his heart ever bringeth forth good
things. Florentius was instant to speak that which
should tend to edification, and Lubert his disciple
strove not to neglect aught which might fall from
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THE LIFE OF

his master's mouth, but to fulfil his commands
without hesitation.

(8) One of the Devout asked leave of Florentius
to visit his friends and relations, and as his request
was urgent Florentius gave him permission, not
wishing to make him sad. When he returned from
his journey, having met with many perils on the
way, he came to Lubert, the servant of Christ,
and said: " I wonder that Father Florentius so
readily gave me leave to revisit mine own country,
since so many dangers meet a man in the world,"
and Lubert answered: " If Father Florentius had
known that thou wert strong enough and able to
submit thy whole will to his good pleasure he
would have spoken otherwise to thee. But he con-
descended to thy petition and desire from love of
thee, lest of thine own motion thou shouldst ven-
ture upon something even worse. The blame
therefore resteth with thee and not with him for
his consent." Then that other replied: "It is
good for me to know this, and for the future I will
look to it more carefully that I do what I am told,
following the counsel of him that hath the govern-
ance of me ; " for he acts foolishly who doth follow
his own desires against the good pleasure of his
superior, as is shown in this instance, and the ex-
perience of many doth bear a like testimony.

Novice

(9) I gladly hear of these patterns of holy
obedience; God grant that being taught by this
example I may for the future beware of being
satisfied with mine own judgement, and may
always incline myself to obey my Superior. But
besides these things I would hear somewhat of
the humility of this devout man, for if he had

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LUBERT BERNER

not been humble he would not have obeyed so
quickly.

The Elder Brother

(10) It is fitting that I should tell thee some-
what of this matter, for to consent to one who for
a pious purpose doth make such a request, doth
tend to edification and doth gain favour in no
small measure with the Almighty.

This Lubert of happy memory was indeed
humble, humble in heart, in garb, in deed, and in
word, as the following instances shall show. He
was wont to praise the virtues of others somewhat
highly, to think himself of less account than any,
and to speak with the poor and simple rather than
with the rich. Wherefore when a certain Clerk
came and asked him to give him some good coun-
sel for the amending of his life, Lubert replied:
" Good Brother, what can I, a slothful and profit-
less man, say to thee ! Go to that Brother yonder,
and he shall instruct thee better. For I am like a
vessel made to dishonour which may never be
washed clean, but must ever send forth a foul
savour."

The Brother hearing this went away much
edified and said to his companions : " How humble
a man is Lubert ! "

(11) There were two Clerks talking to one
another of Lubert, and one of them said: " I think
that he weareth too austere an aspect; gladly
would I speak to him sometimes but I dare not; "
to which the other answered: " If it seem good to
thee I will tell him of it and perchance he may
amend himself." The Clerk therefore came to
Lubert, and said: "I would fain have some talk
with thee," and Lubert said, " Say on." Then that

187

THE LIFE OF

other said to him: " Some are offended in thee
because thou dost walk with such austerity, and
dost look sourly upon them, wherefore they dare
not to approach thee and speak with thee. I pray
thee be more complaisant and kindly affectionate
in thy manner of speech that they may come freely
to thee." Then the humble Lubert answered:
"Most gladly will I amend myself through the
Grace of God, and I thank thee that thou hast
admonished me." From that hour he was as it
were another man, and he looked more cheerfully
upon those who approached him, though he main-
tained a due and proper gravity.

(12) Once when the Brothers were gathered
together, Florentius questioned them concerning
a certain matter in the Holy Scriptures, and as the
others were silent, Lubert, because he was the
eldest amongst them, began to speak. But Flor-
entius, who wished to humble him before them
and to prove his spirit, said, with a grave air:
" Thinkest thou that we are ignorant of what thou
sayest we who are Bachelors and Masters in
Arts? " and Lubert humbly replied: " I was pre-
sumptuous; " for this was his wont when he was
reproved for any small fault, that he did not ex-
cuse himself, but rather confessed himself to be
blameworthy, saying; "I was in fault," or "ne-
gligent," or " careless," or " foolish," or " stupid,"
or " idle," or something of the like nature ; con-
fessions which proclaimed his own humility and
edified the Brothers.

(13) When he read aloud during meal time he
would make mistakes of set purpose that he might
be corrected by the Brother whose duty it was to
do so, and sometimes he pretended not to have
heard that he might be corrected yet more fully,

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LUBERT BERNER

for he desired to be put to confusion and to be
held a dullard for not being able to read better.
But Gerard of Zutphen, whose duty it was to cor-
rect such errors at meal-time, perceiving that his
mistakes arose not through ignorance only but
through his virtue of humility, abstained from
correcting him a second time. He had a manly
voice as of a trumpet, and read in very seemly
wise.

(14) One of the Brothers asked Florentius this
question: "Why dost thou not reprove me and
chasten me as thou dost Lubert and John Ketel
our cook? Would it not be good for me that thou
shouldest sometimes so chasten and reproach
me?" But the good Father, filled with the virtue
of sound judgement, answered: "If I knew that
thou wert as strong for all good as they I would
prove thee in like manner: but these two are of
such a character that through reproof they go
forward yet further and do not murmur against it,
but become thereby yet more humble and fervent
in spirit. For they rejoice in being despised and
in bearing blame beyond all others." The beloved
Father would often reproach them to their faces
before the other Brothers, for although he ad-
monished them severely so as to set an example
to the rest, yet he deeply loved them, as he showed
particularly by the many tears he shed at the
time of their death.

(15) So to this Lubert as a good and wise man,
virtue was truly of a pleasant savour, and the
passions and concupiscence of the flesh were things
to shudder at, for he strove to overcome the fro-
wardness of his nature, and in like manner he
stirred up others to fight manfully against their
sins.

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THE LIFE OF

(16) Once when he was speaking devoutly and
earnestly with certain of the Brothers about con-
quering the passions, they communed together
almost until the middle of the night. Their hearts
were so kindled with the love of God and the de-
sire to amend their lives that they forgot them-
selves and did not perceive the mist of sleep but
put away heaviness from them, being aroused to
new devotion by their ardent conversation about
the Word of God; for they proved by their own
experience the truth of that verse of the Psalmist:
"Thy word doth burn vehemently and thy serv-
ant loveth it."

By thus communing together of holy things,
Lubert and those who were summoned with him
to advance in the Spiritual Life were greatly in-
flamed, so that afterward he would say joyfully
and longingly repeat to the Brothers who were his
comrades in arms: "When! oh! when can we
set ourselves aflame once more ! "

Novice

(17) By telling me this thou dost excite my
admiration. Would that I could hear continually
of such matters which should pierce my heart to
my healing, and enkindle me. Would that no vain
talking might interpose to defile my conscience!
But I pray set forth some other examples from
the life of this noble priest to teach me to avoid
scurrilous talk, for I confess that it is no small joy
to hear of their devout communing.

The Elder Brother

(18) Our Saviour Jesus Christ saith: "He that
is of God heareth God's word," and since thou
dost rejoice to hear and read the things that are

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LUBERT BERNER

of good report concerning the servants of God, I
hope this cometh of Divine grace, which thou
oughtest to guard with all diligence, and to incline
thine heart continually to humility and virtue,
which things were deeply rooted in Lubert. Once
when he was standing near the kitchen grinding
mustard, some of his friends from Zwolle came
desiring to visit him; and when he saw them he
was moved to speak to them lest perchance they
might be offended if they were baulked of their
desire to talk with him — for they were honour-
able men and had been appointed to the Magis-
tracy. So the humble Lubert, just as he was,
girt with his apron, approached and saluted his
friends lovingly, not being ashamed to appear be-
fore them in the dress of a servant, but rather
striving to please God by discharging a humble
office. After talking with them for a short while
he bade them farewell and returned to the task
imposed upon him, and his friends went away
much edified by his humility.

(19) At another time, when he was at Zwolle,
some friends were walking with him and they were
handsomely clad, but he was dressed plainly in
his long habit as a simple Brother should be. And
some who saw this said admiringly: " See how he
goeth like a lamb in the midst of wolves." Thus
to compare them was fitting, for their lives were
utterly diverse. Once, in summer time, he was
given a plain gray hood, old and faded, and
Brother Amilius, who was very friendly with him
and loved him well, said, to prove him: "Lubert,
what manner of hood is that which thou hast? it
doth become thee ill enough, for it doth hang
about thy neck as if thou wert in a consumption."
And Lubert replied cheerfully: "My Brother,
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what art thou saying? feel it and see how good
the cloth is, and do not speak evil of it for I am
not worthy to wear it." So Amilius hearing this
was edified by his words.

(20) Amilius also told me the things following,
concerning Lubert, saying: "He was so humble,
and mortified his own will so much, that he would
submit even to a little child, and obey the least of
the Brothers in the House as gladly as he obeyed
Florentius himself, if the latter placed such an
one in charge of the House. He was of none ac-
count and an outcast in his own eyes, so he
thought the more highly of others, especially
those who served the Brothers in the kitchen. He
used to say: " John Kettel and his companion go
far beyond us in virtue, and they will yet become
our superiors, for they put us to shame for our
lukewarmness and themselves do their work with
all zeal. They seem to be our servants but in very
truth they are our Lords and Masters in the Way
of God." It was out of the humility of his heart
that he said this and so instructed himself and
others in most excellent wise. He had a good
knowledge of writing and rejoiced to exercise this
art, for he shunned sloth and was instant and
diligent in the labour of his hands, and in induc-
ing others to write.

(21) Once when a boy asked him to set a copy
he consented kindly, and did it, saying: "Thou
wilt learn to be a good writer, for thou hast long
and pliant fingers": and by the co-operation of
God this prophecy was fulfilled. He wrote in round
hand these words as a copy and as a good motto:
" Take my yoke upon you and learn of Me, for
I am meek and lowly of heart. For my yoke is
easy and my burden is light."

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LUBERT BERNER

These words had the savour of true wisdom to
him, wherefore he put aside the sayings of the
philosophers and exhorted his pupil to follow the
humility of Christ which leadeth a man to true
wisdom and to the attainment of everlastingfelicity.
When therefore this humble and devout priest
Lubert, surnamed ten Bosche, who is famed for
his many virtues, was about to depart from this
present world, he earnestly besought the Brothers
to remember him in their prayers after his death
by saying sometimes the prayer for the departed,
especially at the time when they were writing in
their cells.

(22) When the deadly plague was raging griev-
ously in Deventer and the neighbouring places,
and had taken away several of the Devout besides
others from this life, and had (as one may piously
believe) given them part in Eternal Light in
Heaven, it so fell out that Lubert also was seized
with the said plague. In the month of July, three
days before the Feast of the Blessed Mary Mag-
dalene, he began to be sick and to keep his bed,
saying that he should not abide here long. The
Brothers laboured on his behalf with many prayers
and sought means of healing him from God, and
from skilful chirurgeons, for all desired that he
might live. But his prayer ascending to the ears
of Those that dwell in Heaven availed more than
the longing of the Brothers, so when one of them
said: " We shall not long be separated but shall
soon hold commune again in Florentius' cell," he
replied: "Never again in this world, but in Hea-
ven and with the Saints," for he desired to be re-
leased and to be with Christ. So on the Feast of
the Blessed Mary Magdalene he bade them sing
in his presence the sequence " Laus tibi Christe,"
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THE LIFE OF

and when they had sung it he said: " What de-
vout and fervent words are those"; and he re-
peated this verse to himself meditatively : " What
should the sick soul do if she had received no
help, and if there were no physician there?"
Many devout persons who were present hearing
this wept, but he being joyful in the Lord con-
soled their grief. »

(23) Brother Amilius, who was assiduous in
ministering to him, carefully kept account of all
the edifying words which he heard fall from his
lips ; and after Lubert's death he faithfully made
record of them, writing them in order in a letter
which he sent to the Brothers who were absent;
and this letter I have determined to insert here as
a pious memorial of Lubert that thereby his happy
death, and the last moments of his life maybe more
fully known. When about eight days had elapsed
since the beginning of his sickness and he grew
no better, at length wearied by his many suffer-
ings he reached his last hour, and filled with
divine comfort he fell asleep in the Lord joyfully
and happily, surrounded by the Brothers, who
kept watch over his death-bed with earnest
prayers. He died on the twenty-sixth of July, the
day following the Feast of St. James the Apostle,
in the year of our Lord's Incarnation, 1398, during
the reign of Pope Boniface the Ninth. His body
was reverently buried in the churchyard of St.
Lebuin, near that of his companion John Ketel —
that devout servant of Christ — toward the south-
ern side of the church. There several other
Brothers, who died as time went on, were buried
near him, and there they rest in peace.

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LUBERT BERNER

An account ofLubert's happy death written by the
beloved Brother Amilius

(24) In the Name of the Lord Amen. In the
year 1398, after our Lord's Nativity, and on July
the nineteenth, Lubert ten Bosche — that is Lu-
bert of the Wood or Forest — an humble priest,
and a man of great devotion, was seized with the
plague. The first two or three days after his
seizure he spent upon his bed in sleep or stupor
without consciousness, as usually occurs in this
disease, and during this time he became so weak
as to seem very near to death. Afterwards, how-
ever, he grew easier and seemed to those who
stood by to be like to get better; but he so bore
himself as one that had a certain knowledge that
he should die, for to some he offered consolation
and said farewell to others. Likewise he dictated
several letters to his familiar friends who were
Priests and Religious scattered about in divers
places, praying them that, since he was passing to
Purgatory and the place of suffering, they would
help him with their Masses, watchings and
prayers. Then he desired that the Brothers of our
House might be assembled, saying that he thought
it profitable and fitting that he should make his
peace with those with whom he had lived during
so many years, and should ask their pardon and
forgiveness, and so depart. So when they were
gathered together he stood near, leaning upon the
staff which supported him, and began thus:

" I have dwelt for so many years in the House
of Florentius and yet have amended my life too
little, nor have I made that progress in virtue which
I set before me when I came hither. My whole
intent and resolution was willingly to give myself
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to all humiliation, obedience, lowliness, charity,
and the other virtues, and to submit to Florentius
and all the Brothers ; but I have not so done as —
now that I am about to die — I should rejoice to
have done. Nay! I have often been a stone of
stumbling and a rock of offence to you by my
pride ; " and here he mentioned various other sins
of which in his humility he accused himself.

(25) Then, weak as he was, he most humbly
prostrated himself upon the earth, and with much
humility and tears besought pardon from them
all. Who could be so hard of heart as to refrain
from tears to see so great a man, a Father and
Brother so loving, thus prostrate on the ground
and weeping! Then rising and leaning upon his
staff he began once more to address the Brothers,
exhorting them faithfully and lovingly to keep
their unity and charity to one another, and to
strive continually to submit themselves, and to be
subject one to the other in that obedience that is
of love ; and he urged each one to strive to be the
least of all and the servant of all, to be faithful
guardians to one another, admonishing one another
in charity, correcting one another for sin and evil
manners in brotherly love, not passing over or
approving any sin either of commission or omis-
sion ; so should they attain true unity and charity
by the rooting out of sin. He added, " If ye thus
remain at unity, and thus act, ye shall have nought
to fear from any man, and shall be like to a fenced
city which may not be taken, otherwise your
affairs shall quickly come to nought, and all your
strivings shall be nothing accounted of, but be-
come as it were vanity and foolishness." After
this he humbly besought the Brothers to pray for
him in faith, and to remember him in all their
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LUBERT BERNER

prayers as he had confidence therein but par-
ticularly in those supplications wherein they exer-
cised themselves during the daily labour of their
hands; and so saying farewell to the Brothers he
let them go. On the second day he dictated a
letter in the following terms to be sent to Floren-
tius and the other Brothers who were absent.

The letter of the devout and humble Lubert to
Florentius

(26) Peace of mind and every good thing be
with thee; Most beloved Father, I believe that our
dear Brother Amilius hath written to thee con-
cerning my sickness, yet I write to inform thee
further that from the Friday when I fell sick until
the following Tuesday I lay in stupor and uncon-
scious, unable to turn myself upon my bed; but
now since the Lord hath of His goodness rekindled
my poor intelligence in some measure I cannot
depart in peace out of this misery without once
more at least — and for the last time in this life —
prostrating myself at thy feet and unfolding to
thee as to my father my sufferings and the endless
pressure of necessity which doth particularly be-
set me. For now I must be brought before the
dreadful Judgement Seat of God, in the presence
of His Angels and of them that are our especial
Advocates, confounded by those sins for the
amendment of which thou hast often instructed
me. But I, alas ! did not think of those sins as
thou didst judge them, nor perceive how grievous
and terrible they are. Oh! Father Florentius, I
cannot before the Judgement Seat of God deny
what thine own hand hath written to me concern-
ing my passions, yet in some measure it was I
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myself who by many importunate prayers con-
strained thee to write. This document I have en-
trusted to our beloved Amilius to be laid before
thee, that considering these and my other offences
thou mayest think the more pitifully of the suf-
ferings I must undergo in that place of dread,
that place of direful pains, and mayest succour
me by thy prayers, of which I stand in urgent
need.

Most beloved Father, if I were in thy presence
I would entreat thee with tears to grant me true
and fatherly pardon for other offences, and espe-
cially my disobedience, lest I be condemned yet
more dreadfully for these sins, and I doubt not
that thou wouldest freely pardon me.

(27) Now I will speak to you, most beloved
Brothers, for by your life and conversation^ have
often recalled me from my lukewarmness and
sloth to the amending of my life, and often have
most lovingly admonished me for my passions;
but — as ye know — I, wretched man that I am!
have not amended as much as I might and ought
to have done, nor could your words pierce the
hardness of my heart which would have been for
my good, for I knew not nor foresaw that as I had
so lived in this life, I must therefore be taken sud-
denly to the place of dreadful pains, where are
gnawing serpents, fierce lions, ravening wolves,
and countless monstrous devils. If I can repay you
for all your exhortations and good example I will
never be backward in so doing ; but this I cannot
do, for whatever small progress I may have
made in this life I have made it by the help of
God and of you, and I ascribe it not to myself.
And now for all my sins of neglect I prostrate
myself before your feet with heart and lips accus-
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ing myself before God and you, and praying for
pardon for every one of them.

Likewise I beseech you that ye see to it that
the day of my death be announced to those per-
sons whom ye see fit to tell, though I know that
ye will not fail in this, and that ye cause the Holy
Office to be said and Vigil to be kept, with such
other observances as may seem good to you.
Farewell! Farewell! and again Farewell for ever !
all ye whom in this life I shall see no more.

(28) Having dictated this letter on the Vigil of
St. James the Apostle he sat down to read it again
if perchance there might be aught that he wished
to add or remove from it, but suddenly there came
upon him such trembling and weakness that all
his strength went from him, so they that stood by
took him back and laid him again upon his bed.
Soon afterward he began to be so shaken with
violent pain and distress that he cried aloud with
a lamentable and pitiful voice and asked that the
Brothers of the House and other devout persons
from without should be called together to succour
him with their prayers. And when they were so
called his breast began to quake and his whole
body trembled and was violently shaken, he grew
pale and sweated; and his eyes were distorted in
dreadful wise, he groaned and gnashed with his
teeth, uttering moans of distress and other pitiable
sounds. Meantime the Devout ran together and
with many tears prayed earnestly for him, and he,
beholding them, also wept some little space.

(29) Then he signed to me, Amilius, for I was
continually with him, to take away the taper which
we had placed in his hand supposing him to be
at the point to die, and to read the Seven Psalms
with him, for he thought that he should not die

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yet. So he began reading one verse with me while
the other Brothers responded with the remainder,
and thus he continued to the end with great fer-
vour and devotion: and when the Psalms were
ended he said " Let us abide under the protec-
tion of Holy Mary," so he began the " Salve Re-
gina " and the proper collects, and this Antiphon
he repeated again and again with great love and
devotion; saying the Collect and often changing
the words, led thereto by these emotions. From
time to time the power of speech failed him, but
he continually began again the same Antiphon that
the others might repeat it throughout. When this
had continued for a time he bade me tell the
Brothers to pray silently and with heartfelt com-
punction for him, and then he lay for a long time
speechless and as it would seem in great pain and
distress. But the Devout and the Brothers re-
mained with him all day in prayer looking for his
death from hour to hour. Having lain thus for a
long time he called me, saying, " Brother Amilius,
the power of speech hath been restored to me.
Therefore tell the Brothers and all the Devout
every one of them to recite the Psalter for me, and
at the beginning and end of every Psalm to say
one ' Ave Maria ' on bended knees." Afterward
he said, " Tell them that I care not for a great
number of Psalms, let them wait awhile between
the several Psalms in meditation and pray the
Lord for me with heartfelt compunction lest their
minds be confused by the number of Psalms which
they recite." When I had told them this he bade
me ask all that were gathered together to pray
for him, saying the Seven Psalms, the Hours of
Our Lady, and of the Holy Spirit, and anything
else they could repeat, continuing constantly in
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LUBERT BERNER

prayer with him, and so to abide until his death ;
and when I had given them this direction he
added: " Brother, I fear that I am laying a heavy
burden upon our Brothers and Sisters, but neces-
sity doth constrain me, for I cannot trust at all in
myself, but lean greatly upon the prayers of the
Devout. How seemeth it to you?" And I com-
forted him, bidding him be of good cheer, for they
would most gladly do this for him. Then from the
hour of Vespers or thereabouts until the eighth
hour he lay speechless in a great fever and then
began to speak again and became quite peaceful.
(30) After awhile he called me to him and told
me how he had fared during the day ; at first he
said he had suffered great and wonderful tempta-
tions, for there had come to him an evil spirit in
the form of our Brother John Ketel which strove
with many devices to deceive him. This spirit
told him many marvellous things about the Glory
of Heaven and divers subtle and high matters,
many of which were true and conformable to the
Scriptures, but therewith it mingled many things
that were false. It also told him many marvels
which he could not explain for its manner of
speech was, he said, that of a spirit, and it seemed
to be conjoined to his own soul so that it was as
it were talking with himself and his own soul an-
swered him. "It was," said he, "very displeasing
to this Spirit that I spoke to you from time to time,
for when I would do so the Spirit said to me,
" Speak not to the flesh, speak not to the flesh."
It was also much displeased that I had procured
so many prayers to be offered up by the Devout,
and that I had such confidence therein. And when
I asked you to read the Psalms the Spirit said
within me, "Dross, Dross! why puttest thou thy
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trust in these Psalms? or in Mary, Gregory,
Jerome, and the like? Thou oughtest to put thy
trust in God; He is angry with thee that thou
trustest in these rather than in Him only — yet be-
cause thou art fainthearted and fearful, and hast
not done this of malice, He is merciful to thee ;
but take heed that thou do this no more. I, John
Ketel, did not thus, yet have I reached the King-
dom of Heaven without passing through Purga-
tory: " and when I asked why this was so he gave
the two following reasons.

(31) The first was that he had renounced all
temporal goods and riches altogether, for the sake
of God and the Salvation of his own soul, and had
given himself to so lowly a station in life (i.e. the
work of the kitchen), and had never repented of
this renunciation. The second reason was that he
had eagerly and zealously persevered in such
work without any desire to return to his former
state ; and also because he had shown a firm re-
solution and great zeal to abide until his death in
a condition so humble and in an office so lowly
(for this he did that he might be the servant of
all), and had in fact continued until his death in
that office as he had resolved. Then Lubert said
to me : " Brother, I know that what the evil spirit
told me of our trusty and beloved Brother John
Ketel was true, but whether or no he hath come
to the Kingdom of Heaven without passing
through Purgatory I know not. That evil spirit
told me (added he) that I also should escape Pur-
gatory and pass to the Kingdom of Heaven, and
when I asked the cause hereof, it said: "Thou
art a martyr in the sight of God, because thou
hast laid down thy life for thy Brethren and Sisters
in that of thy love and charity thou hast chosen
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LUBERT BERNER

to remain with them in so great danger of death.''
Then the humble Lubert said to me: "Whether
I shall go to Heaven, escaping Purgatory, I know
not, though I cannot deny that I abode with my
Brethren out of love and charity to them; yet it
is enough that the spirit strove with many words
to induce me to trust in mine own merits and
virtue; yet I have been ever fearful and have
never trusted in myself, nor do I now so trust —
all my confidence and hope is in the mercy of
God, in the intercessions and merits of the glorious
Virgin and the other Saints, and in the prayers of
the Devout, wherefore I do rejoice and am'glad that
many holy psalms and prayers have been said.
Sometimes the spirit took away from me all my
senses save that of hearing, and this too he strove
to take away, but was not able."

Besides this Lubert told me of many marvellous
things which the Devil had said to him, of which
some were heretical and contrary to the Faith,
and to these strove to persuade Lubert to assent,
but he mingled with his lies some things that are
true. " By these proofs I know," said Lubert,
" that it was a wicked spirit which was trying to
deceive me, because it ever mingled falsehood and
lies with the truth. It doth appear to me, there-
fore, that it is profitable and necessary for one who
is dying to have some man of understanding —
like my Brothers — at his side until his departure."
These things he told me on the Vigil of St. James
the Apostle after the eighth hour in the evening.

(32) After this, weak as he was, he continued
in great tranquillity and peace of heart until his
death, for he earnestly desired to be released and
to be with Christ, having a sure confidence and
hope in the coming of our Lord Jesus, the glorious
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Virgin Mary and the other Saints. In this ardent
longing he continued until the day after the Feast
of St. James, sighing and pondering over the Holy
Psalms, especially the Psalm of "Blessed are
they that are undefined in the way." He often
asked how near he was to death, whether he showed
the signs thereof, whether his short breathing
did not portend death, and so forth : and we could
give him no better comfort than to tell him the
end was near at hand.

(33) Sometimes he cried out, but with great
trustfulness : " O when will the Lord Jesus and
Holy Mary with the Holy Angels come to release
me? I trust that they will not delay their coming.
Would that they might deign to come quickly and
to make an end! I hope that I shall not long abide
here," and so forth. Very often he evoked Holy
Mary, Jerome, and Gregory (for to these he was
especially devoted) and other Saints to pray for
him, to be present with him, and succour him in
the hour of death. He besought us also to speak
a few words to him from time to time and urge
him to prayer and to the Invocation of Saints;
but for the rest to pray for him in silence, with
sighing and tears, and to await his death with
him, having our hearts repentant toward the
Lord. Thus he came to his last hour, so fervent,
so devoted, so ardently desiring to be released,
so lovingly and confidently awaiting the coming of
our Lord Jesus Christ, the glorious Virgin Mary,
the Holy Angels, and the other saints — nor, as it
would seem, was he baulked of his desire.

(34) By this time he was already dead and
quite cold in all his other members, and life seemed
to flutter only in his tongue and breast, for there
was scarce one of his limbs that he could move ;

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but suddenly, without help from any one, he
raised himself up by his own motion and clasped
his hands and lifted them upward, keeping his
eyes fixed upon the wall, toward which he most
reverently bowed his head with all devotion, and
he lifted up his hoarse and broken voice, and
cried with all the strength he had: "Of Thy
Glory, Thy goodness, Thy mercy, receive, oh!
receive me ! Of Thy Glory, Thy Glory, Thy
goodness, Thy goodness, of Thy mercy, receive
me, receive me, oh! receive me." While he
sat upright he repeated these words again and
again, and at length laid him down upon his bed,
but twice afterward he raised himself again with
the same motions and gestures, and repeated the
same words. And again he sank back and lay
seemingly in a deep stupor and amazement, but
I asked him, saying: "Brother Lubert, what is
it?" "How is it with thee?v and he answered
me, as it were in great amazement: "Wonderful,
wonderful, marvellous, marvellous, yea, great and
marvellous are the things which I saw when I sat
up;" and then he added, "Call the Brothers,
call the Brothers," and, when I called them, im-
mediately he breathed his last, after a short
struggle, and fell asleep happily in the Lord, full
of virtue and good works, for whom Blessed be
God ! for ever and ever, Amen.

From a letter of Florentius in praise of Lubert

(35) Who that knew our beloved Brother Lu-
bert would not grieve for his death? who that
loved him would not weep? who would not mourn
and lament for our House if he diligently con-
sidered what ruin and calamity that death doth
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threaten thereto? What an example of humility,
what a pattern of devotion to the Community was
taken from us when he died ! Is any one of us
who survive so fervent in all the exercises of de-
votion and contempt for the world? doth any
promote the common good as did Lubert? is any
consumed by godly zeal for our House as he was?
Is there any that doth so esteem himself as worth-
less, lacking in wisdom, insufficient? a pattern of
all these virtues hath been taken from us by his
death; for this cause it is just that he who loveth
our House should mourn piously for him ; for this
cause he doth weep that is solicitous for our pro-
gress in spiritual things, and our grief doth bear
proportion to the love we felt for him, for the
more closely our hearts were knitted to him the
more bitterly do they feel this severance. Verily
our heart and soul were at one in the Lord with
our most beloved Brother: judge ye therefore
from that unity what the pain of severance is, and
take the measure of our sadness by the abund-
ance of our love. But if ye desire a brief and clear
proof of the measure of that sadness and that pain
which were so heavy and so grievous that we
could scarce read two or three lines of your letter,
or write two or three in reply thereto without
shedding tears in such abundance as to hinder us
from continuing ; if, I say, ye would know the
measure of our grief and sadness search the depths
of your own hearts, all ye who loved Lubert even
as we loved him !

Certain excerpts taken from the devout exercises
of Lubert

(36) Thy task shall be to labour to uproot
thy vices, and to gain virtue; but unless thou

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dost resign thyself to God simply and with all thy
heart, committing all else to him, it will rather
engender presumption in thee, making thee hard
of heart, doubtful, restless and cowardly. Labour
therefore with modesty, quietness and fear, but
resign and commit the issue to God that He may
do according as He will. Be not sad nor down-
cast if thou art not able to fulfil thy purpose, for
it may be that God doth will it so lest thou should-
est trust in thine own virtue.

When thou prayest have no thought save of
God and thy Psalmody, considering that He seeth
thee. Give up thy will freely and wholly to Him,
and utterly put aside, so far as thou art able, all
unnecessary and empty thoughts. Strive so to
behave thyself as if thou wert standing alone in
the Presence of God, the Blessed Virgin and all
the Saints; to Them show thy necessities and the
wounds of thy soul.

When thou dost pray, or talk, or wheresoever
thou art, let not thy thoughts dwell upon the
Brothers — or any others who may be present —
for to do so doth greatly distract thy thoughts
from thyself, doth dissolve the virtue of thy mind,
doth make thee bitter and suspicious, doth darken
thine understanding, doth engender forgetfulness
of God and love for the applause of men; doth
befog the mind and disturb the conscience. Keep
thy heart at peace and turned away from shadows
and from sin, but turned toward God.

(37) Let thine aspect be like that of the other
Brothers, neither too severe, nor ostentatiously
cheerful, and so continue to comport thyself when
thou art alone within thy cell; and if in anything
that thou doest thou art inclined to comport thy-
self otherwise, strive to amend in this; so shalt
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thou always do the will of God with a quiet mind,
shalt guard thyself from thy vices and continue at
all times cheerful.

In every way and in all things beware of acting
hastily, but do everything deliberately and without
ostentation. Thou shouldest never speak harshly
to any, nor bring a railing or derisive accusation
against any, but rather implore and admonish him
as charity doth demand.

Whenever thou art disquieted in mind bear
patiently and quietly those things that are con-
trary to thy nature and disposition, but for the
time being strive not to hinder nor do anything at
all in that matter about which thou art disquieted
beyond reason ; wait rather until God's grace and
thy peace of mind return, and meanwhile flee to
thy cell and to prayer because thou art weak and
beset, and think " In your patience ye shall possess
your souls/' From time to time choose to be
alone, to labour with thine hands, to pray patiently,
and to act without unreasoning haste. Always
choose such matters for thy meditation about
God and the Holy Scriptures as shall kindle thee
to the Love and Fear of God or to horror for thy
vices.

(38) Whatsoever thou doest in temporal mat-
ters, give not too much heed to appearance and
outward show, but aim at doing the Will of God
only and commit everything to Him.

Turn away thy heart and thine eyes from men;
be constant to that which is within and forget that
which is without: reach out to heaven with
prayer, sighs, study and repentance, and whet
thy mind continually upon these. Avoid ostenta-
tion and presumption, and put away the images of
men from thy heart.

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LUBERT BERNER

All virtue, all progress, doth consist in this, to
follow the Will of God and to please Him.

Strive for this that thine intention may be
toward God and according to His will, and cast
away the passions of thy soul.

Take this as a rule that cannot misguide thee :
whatsoever our Father Florentius and the Brethren
may determine, that is God's will for thee to do,
for He doth dwell in them and they seek nothing
save His pleasure.

Do everything as Florentius shall advise: — and
if he is absent act in like manner by the counsel
of Gerard in all things as if it were the counsel of
God; for Gerard is far wiser, more humble, more
prudent, more spiritual, more thoughtful than thou
art, and his acts are more in accord with the Will
of God than are thine.

Thou shouldest be very careful to avoid the oc-
casion of sin. Often when thou art at peace thou
seemest to thyself to be somewhat, but when thou
dost mingle with outward things that which was
hidden in thee cometh to light — for this thou
oughtest deeply to abase thyself. Much talking
doth take a man away from himself, leadeth him
into ignorance, taketh away his forethought, and
doth bring forth confusion. Therefore it is need-
ful for one who is disposed to much speaking to
meditate often, and pause or check himself so as
to think whether what he shall say shall be pleas-
ing to God or whether it shall tend to boastfulness,
love for the praise of men and vain-glory.

For thy words, look to it that they be such as
are necessary, pious and profitable ; but before all
things that they be in accordance with the Will ot
God. Thou mayest by no means speak loosely nor
by thy words incite others thereto.

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(39) Never speak hastily and mockingly to a
man of his faults before others, for to do this is a
sign of pride and presumption, and is an ill ex-
ample to others.

Learn to talk little, to use but few words, and
to speak with forethought. Wait while others
speak, and be careful lest thou listen to aught that
may do thee hurt.

Sift also the words of every man to find whether
they be true or slanderous.

Be firmly resolved by the Grace of God not to
speak of the evil deeds of any, nor willingly to
hear of them save to some good purpose, and even
then be cautious lest thou be led astray.

Let it be thy habit not to pour out thy heart too
earnestly upon anything whatsoever, whether it
be a temporal or whether it be a spiritual matter;
but always hold back modestly in fear of thine
own vices. Go forward with discretion and step
by step; advance in due season and never alto-
gether retreat, but keep thy heart sustained by
the Word of God and so bent backward as to hold
in check all thy vices in general, but especially
any one vice which for the time thou dost parti-
cularly fear. Thus, by God's grace, with due
moderation and mature thought as in His sight,
speak and do whatsoever thou thinkest shall please
Him.

In thine eating avoid greed and gluttony; rather
restrain thine appetite, that the blind and con-
fused desires of nature may be enlightened by re-
pentance and by a hunger to hear the reading.
Take some portion of the reading and as it were
ruminate thereon, or similarly that portion of
Scripture, " A certain man made a great supper."
If at any time thou art disordered or oppressed in
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LUBERT BERNER

the head after eating, then flee to thy cell, or by
talking awhile with other men, strive for the future
to be more cautious in keeping guard over thy-
self; yet to pray and flee is safer. " Happy is the
man that feareth alway ; " and know this in very
truth, that when in place of being afraid thou dost
fall into security, thou fallest away from God and
art led captive by devils and by thine own passions.
Yet thou oughtest to fear in such a manner as
shall make thee trust the more in God; the weaker
thou seemest to thyself the stronger shall He make
thee. Therefore it is good rather to trust others
and to be fearful for thyself. In the things of God
learn virtue and conduct from others, and fear to
boast thyself; — for thy sake Christ became a
learner; for thy sake He held His peace.

(40) Learn to remain within and to live the com-
mon social life amid the Brethren and the rest,
and think highly of them; consider their virtues
and thine own vices. When thou art in company
with another, always think about some virtue of
his, and of thine own lack thereof, so as to humili-
ate thyself inwardly for those vices of thine which
are known to God, to the Angels, and to thine own
self. Approach thy studies as if to take food for
thy soul, that she being refreshed by what thou
readest may learn to be wholly occupied there-
with, to forget temporal things and to be held back
from sin. Also study is of no great profit unless
thou dost pray and so deal therewith as food is
dealt with by the teeth — otherwise it is but little
good. Therefore deal thus with it, and let it pass
into thy soul, like food into the belly, to be trans-
formed into virtue and good works, that the soul
may be sustained thereby as by food. For as the
body is refreshed by food so is the soul by virtue ;
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thou oughtest never to study anything that doth
not refresh the soul, for the fruit of study is the
strength of the soul and the gaining of virtue. To
study for the sake of teaching others or for any
other purpose else save as aforesaid doth not
nourish the soul, but doth make it unwholesome
as superfluous humours make the body. Such
study doth engender vain-glory, a heart puffed up,
disorderly manners, empty thoughts, unstableness
of mind, forgetfulness and light thoughts of God,
love for the praise of man, a troubled conscience,
a darkened understanding, and it doth render the
soul faint and weak rather than refresh it. Where-
fore to study in moderation and as it were to chew
thoroughly what thou readest doth better refresh
the soul than to study many things thoughtlessly
and without so doing. It doth follow that that soul
is dead, or doth consume herself which doth not
so digest the word of God as to convert it into
virtue and good works; such an one doth decay
by reason of divers lusts and the desire for honour,
and is eaten of devils as the body is of worms.

(41) When the clock doth strike bethink thee
that thou art in the midst of thine enemies, and
art not sufficient of thyself; therefore cry to God
and pray, saying — " Forsake me not, O Lord God,
Thou art my God, depart not far from me."
Sometimes invoke the Blessed Virgin and say the
Ave Maria. Remember that God seeth thee and
that thy works are presented before Him by the
Angels, whatsoever good thou hast done, the pro-
gress thou hast made, and the evil thou hast
committed. When thou hearest the bell, think,
"Arise, ye dead and come to judgement."

Always strive to follow the will of others in
those things that are not sinful or contrary to the

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HENRY BRUNE

will of God, and always put aside thine own desire
and thine own counsel.

Learn to bear those things that are vexatious
to all men, and to thee are difficult, though it cost
thee toil and pain; and never answer any other
man impatiently. Rather choose to be pitiful and
prefer excess in this to overhardness.

When thou dost ask a question of thy Superior
or Rector remember that it is the Lord Who
dwelleth in them that speaketh to thee through
their mouth and declareth His will; think how
perilous it is for thee to resist His ordinance that
is declared through them.

Think many times of thy daily sins, from what
root they spring. Inordinate fear or too great pre-
sumption do hinder thee every day.

To be inclined towards riches, pleasures, high
esteem, the praise of men, the delights of the
world, and thine own will ; to be inclined towards
these, I say, and to do that which is good in thine
own eyes, and to avoid and think lightly of humility
is to go back to sin, and to be turned away from
Christ, and from the rule of thy spiritual Father;
for the very road to virtue is this, to resist sin and
humbly to obey one's Superior.

LIFE OF HENRY BRUNE

(0

OUGHT not to pass over one who was
a man of deep devotion and holy sim-
plicity, and a priest of angelic purity;
and I think it fitting to place his life
next in order to that of Lubert, who was his com-
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rade from the first and his most beloved fellow-
priest, and to set forth here somewhat in praise of
him. This is that Henry Brune who was the com-
panion of Lubert; a man beloved of God and ac-
cepted of men; one that was kindly to all and
burdensome to none. He was born in Holland
and was a citizen of Leyden, being sprung from
honourable parents and lineage. He, however,
counted the riches and honours of the world as of
no worth, and withdrawing from the sight of his
friends, sought the Lord in the days of his youth,
and clave to Him with a perfect heart even unto
his old age. He remained under obedience in the
House of Florentius, in all humility and meekness,
hearing the confessions of the Devout and cele-
brating Mass with great devotion and reverence;
for he lived in quietness and simplicity of heart
without a care for temporal things, and dwelt
amid the Brethren uncomplainingly, having a good
reputation throughout all Deventer, and being
known amongst the Devout in divers places as an
Israelite indeed in whom was no guile or wicked-
ness; as one without bitterness like a dove and
gifted with a singular innocency of life. His eyes
were ever looking to the Lord, and whensoever he
could be alone he ceased not from prayer and
devout meditation.

(2) Once in winter time he was sitting by the
fire, warming his hands, but he turned his face to
the wall and secretly continued his prayers, ob-
serving strictly the rule of silence. And I when I
saw this, was greatly edified, and loved him yet
the more, nor did I ever hear a complaint concern-
ing him save that he celebrated Mass somewhat
more slowly than the others; and yet by so doing
he drew many laymen to devotion when he cele-
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HENRY BRUNE

brated, and this tardiness was readily excused to
him since it sprang from his unwillingness to be
separated from his beloved Jesus.

(3) It happened that one of the faithful was
tempted in a matter of faith by a secret assault
of the Devil, for he began to have some doubt
concerning the Sacrament of the Altar and the
Presence therein of the Very Body of Christ. And
so, as he stood to hear the Mass which this de-
vout priest was celebrating, he often sighed, being
grieved by the wicked suggestions of that malign-
ant spirit, and he prayed to the Lord that he
would deign to pity him for his wavering mind.
And the merciful God who doth succour souls to
their salvation in many and marvellous ways, did
teach this man and console him comfortably in
the faith by showing him a new and strange vision.
For he saw not the Species of bread between the
hands of the priest, but in place thereof there ap-
peared before him the form of One more glorious
than the sons of men; and being greatly be-
wildered and trembling, he returned thanks and
blessed God. But the priest knew nothing of this
and finished the office of the Mass with the Bene-
diction after the usual manner, for this vision was
not shown for the priest's sake, for he was full of
faith and grace, but to strengthen one who was
weak in the faith.

(4) Since I am now speaking of the Revered
Sacrament I will also mention a similar thing con-
cerning a priest in the province of Frisia, whose
life was less praiseworthy. This story I heard
from the mouth of our Brother Alardus of pious
memory, who told me that there was with him a
certain priest whose learning was small and his
reputation not bright: and when this priest entered
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THE LIFE OF

the Church to celebrate the Divine Mysteries, an
honourable Matron, knowing his lack of learning,
began to think scornfully of him and to murmur,
saying: "What art thou trying to do, ignorant
man that thou art? How can one that is so un-
worthy duly celebrate so great a Sacrament?"
While she was thinking this the priest began to
celebrate and to touch the Holy Elements and
consecrate Them; and when the Sacred Host was
elevated after the Consecration according to the
Ritual of the Church, and all the congregation
were adoring in faith upon their bended knees,
the aforesaid matron opened her eyes, and to her
amazement and perplexity saw, at the moment of
the Elevation, the Figure of the Man Christ.
After Mass was done she told this in private to
another priest and humbly confessed the evil
thoughts which she had formerly had about the
Celebrant; and her Confessor having diligently
inquired how the matter came to pass, and con-
cerning the Vision, answered her, saying: " God
hath allowed this to come to pass for thy Salva-
tion, lest in future thou shouldest think evil of
priests or doubt that they do truly consecrate
even if they are of ill-reputation and unworthy
life." The woman, hearing this, held her faith
sure and left it to God to judge His priests.

(5) Let it not irk thee to hear yet another
miracle concerning this most Holy Sacrament.

When I entered the Monastery of Mount St.
Agnes to sojourn there, a certain Religious Clerk,
who abode there for a long time with me, had
occasion to go to a neighbouring Monastery: and
when he was on the way, one that was a layman
joined himself to him and became his travelling
companion and talked to him as a friend. So as
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HENRY BRUNE

they were walking together and conversing about
God, the layman said to the Clerk who accom-
panied him: "My friend, I will tell thee one small
matter that hath happened in my life. For a long
time I was in such a condition that when I entered
a Church I could never see the Sacrament of the
Altar in the Priest's hands, and thinking that I
stood too far off, and that owing to the dimness
of my eyes I could not see well, I approached as
near as I dared and as was permitted — but this
profited me not at all, for still I saw nothing be-
tween the Priest's hands. This continued to me
for more than a year, but I did not duly con-
sider what the reason might be. At length, coming
to myself and being greatly perplexed I betook
me to a priest and laid bare the whole matter
in confession; and he heard me kindly, and care-
fully searching out the secrets of my heart,
found that I was in a state of enmity towards
a neighbour to whom I would on no account for-
give a trespass that he had committed against
me. So the good and prudent Confessor, when
he knew of this sin of malice, instructed me with
chiding and admonition, affirming that it would
be most perilous to continue thus hard of heart,
and that I could never deserve pardon unless from
my heart I forgave all trespasses. And this he said
had happened to me because I was not worthy to
look upon the Holy Sacrament since mine eye
was evil. Hearing this pious admonition of the
priest I consented to his counsel, and with hearty
repentance forgave all injuries, resolving for the
future not to avenge myself, so that I might be
reconciled to God and regain the grace that I had
lost. Then at length the priest gave me absolu-
tion, and having imposed penance upon me, let
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me go. Immediately afterward I went into the
Church and heard Mass, and having regained the
favour of God I saw most clearly the Holy Body
of Christ in the hands of the priest, and returning
thanks to God I blessed Him for all His marvel-
lous works.

(6) But I must return to my task and deal
briefly with the happy death of Henry Brune, for
as his life was adorned with virtue, so the end
thereof was deservedly a happy passing away from
this world. Amongst the other virtues of this pious
and devout man was this, that he was subject in
all humility to his superior, giving a good example
to priests and clerks not to exalt themselves above
the younger Brethren by reason of their priestly
rank. Sometimes on feast days he celebrated be-
fore the lepers by leave of Florentius, and I served
for him on those occasions.

(7) Once he went with the Brothers to obtain
indulgences at Arnheim, and while they were in
the way he was asked for what consideration he
would give up his indulgences. To this he re-
plied: "I would gladly give them all in exchange
for this grace, that whensoever I should say any-
thing good to anyone, he should straightway be
converted and amend his life." The Brothers who
heard it were marvellously edified by his good
reply which proceeded from that earnest zeal
for souls which dwelt within his pious and pure
heart.

(8) So in the year of our Lord 1439 the plague
was raging at Zutphen where the Brothers of the
House of Florentius, and many other Religious,
then dwelt, having fled from Deventer ; and Henry
Brune fell sick with the disease and lay at the
point of death, confidently waiting to receive the

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HENRY BRUNE

reward of his labours from the Hand of the Lord.
He had continued in the Community almost from
the time of Gerard Groote and had fulfilled the
Office of the Priesthood for about forty-four years,
having far outlived all the rest of those who had
known their first fervour in the Religious Life with
him. But throughout his days he laboured at the
work of writing, and I have often seen him wash-
ing vessels in the kitchen, and doing other lowly
tasks.

(9) He knew scarcely anything save the things
that pertain to God and the salvation of souls, nor
cared to speak of aught else. And that which had
been the habit of his life he maintained unto death,
for he recited all the Hours till the very moment
that he gave up his soul, nor during his illness
did he cease his reading of the Holy Scriptures,
for he sought comfort rather in the Word of God
than in the discourses of men. The departure of
this most godly priest was in the aforesaid year
of our Lord, on the day following the Feast of
Saint Bartholomew the Apostle (being the feast-
day of St. Gregory, Bishop of Utrecht), at about
the eleventh hour of the day, and he was buried
in the Cemetery of Saint Walburga, the Virgin,
which pertains to the College of Canons in Zut-
phen.

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THE LIFE OF GERARD OF ZUTPHEN

(0

OW it is my purpose to trace briefly
the virtues of the devout and learned
Gerard of Zutphen, and to set up his
writings and example before the com-
ing generation as a pattern to them, and a good
memorial of his life, for he hath deserved to be
named in a foremost place amid those brothers
who formed the first of our Communities and were
zealous followers of the Divine Law. Although he
lived for but a short time, yet he left us Doctrinal
Treatises that are most acceptable, for he was a
very diligent student of the Holy Scriptures, and
from the dark sayings of the learned he extracted
divers aromatic spices having virtue against the
distempers of vice to heal the languors of the soul,
as doth appear particularly in two books which
he put forth, of which one doth begin " A certain
Man " and the other is entitled, " Blessed is the
Man." From his infancy and the days of his youth
he was disposed to learning, quick of wit, eager to
study the liberal arts, and heartily averse from
worldly business and everything that might hinder
the pursuit of wisdom.

(2) When he grew to manhood, being a youth
of virtuous disposition, he went to foreign schools
to be the better instructed, and busied himself
with all diligence to be regular in attendance, to
rise up very early in the morning and hasten in
due time to hear the lectures. All the time given
to study seemed short to him, for he was ever
desirous of gathering from his master's lips some
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GERARD OF ZUTPHEN

yet more fruitful knowledge which he seized and
stored up in the inner chambers of his heart. The
ardour of his mind for progress in learning burned
so fiercely that he was greatly downcast when the
teachers in the Schools did not lecture ; and for
this cause he sometimes wept because there were
no lectures on holidays, for he was ill-content that
any day should go by without yielding some fruit
of learning. His ingenuous mind was far removed
from the sloth of dullards and the idle rovings of
the wanton who run about the streets and take
delight in senseless pastimes, but hate the School
and seldom visit a Church. Gerard, on the other
hand, thought upon the purpose for which he had
come, and the reason for which Schools were
founded, wherefore he applied himself zealously
to study; and so wisely did he profit thereby as
afterward to deserve to become a learner of that
Wisdom that is eternal in place of the wisdom of
the Schools; for by the ordinance of God he came
at last to study at Deventer, and having found the
devout Brothers there he attached himself closely
to Florentius, and being by this time sufficiently
instructed, he quitted the unstable worldly life for
the sake of the love of Christ and his own Salva-
tion.

(3) Being converted therefore he began to be
diligent and instant in the amending of his life,
to be zealous for spiritual progress, to separate
his mind from all the entanglements of temporal
things, and like a good son of the Cloister to love
his cell, to give himself up to spiritual exercises,
and to spend his time in study and writing. For
this cause many wondered, because he was seldom
seen to go forth, and sought no solace outside the
Monastery. Yet he held the holy writings to stand
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for his greatest solace, and in place of seeking the
wide expanse of earthly fields, he sought the hal-
lowed mansions of Heaven. When he went across
the street to the Church he seemed not to notice
the presence of other men, and when he was
asked whether he was not hindered by them of
the world who passed him, he answered : " It is
to me as though a herd of swine were passing;
what is it to me that they wear the form of
men?"

(4) As he sat in his cell he was so occupied
with his work, writing, reading, and prayer, that
often he left his window shut all day and did not
look out, although the weather might be fair
enough. One of the Brothers therefore said to
him: "Why dost thou not open thy window?
Thou dost sit here shut up as it were in a cellar,
and it would be good for thee to breathe the fresh
air"; and Gerard, being wholly given up to his
zeal for discipline, replied: " If I had spare time
and could take forethought about such matters,
perhaps it would be good to do so." When he
was asked by the same brother what his thoughts
were when the bell rang for the morning meal,
he said: " I go to one duty as to another." He
scarce cared at all what he ate, nor what the
hour for his meal might be, and when the neces-
sity for taking food was instant upon him, even
then he hastened to hear the reading rather than
to refresh the body, for he took no thought for
this latter, but rather was careful to restore the
powers of his soul, and if Florentius had not
anxiously provided for his needs he would soon
have destroyed himself and perished. Thus it
came about that for a long time he bore without
complaint and secretly a disease which physicians

222

GERARD OF ZUTPHEN

call fistula — for he was unwilling that any should
be troubled with the care of him, or that expenses
should be incurred on his behalf, and he preferred
to suffer pain in the flesh as a wholesome medicine
for the soul. But when Florentius discovered this
he called a physician to take charge of him until
he should be healed.

(5) He was librarian and keeper of the books, and
showed great diligence in collecting and copying
them. Likewise he lent copies of the sacred books
to many Clerks outside the monastery that they
might have readings therefrom in their own houses
and in schools, and so avoid the telling of idle
stories and aimless wanderings on holidays, which
are seasons during which Clerks are specially
admonished to give their mind to holy things. He
used to say, " These books preach and teach
better than any words of ours; for holy books are
the luminaries of our souls and their comfort;
they are the true medicine of life, which are not
less necessary to us during our sojourn here than
are the Sacraments of the Church." He loved the
books of sacred Theology above all the riches of
the world, and rejoiced more over a fair writ copy
than over a sumptuous banquet, or wine of most
sweet savour; for he knew that they shall not be
wise who take pleasure in delicate meats and
drinks; but they who are given up to sacred
studies shall be filled with wisdom, and access to
the hidden treasures of Heaven shall be their
guerdon. Wherefore he dealt with books in all
reverence, reading them with the utmost diligence
and keeping them in careful ward.

(6) Many Clerks came to him to resolve divers
doubtful matters, and heard his discourses gladly,
for he was a man that was ready of speech and
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THE LIFE OF

learned, proved by many disputations, and having
knowledge how to answer every man. Florentius
often summoned him to settle the business of the
Community, and with his assistance was wont to
deal with those matters in particular which de-
manded skilled knowledge of law and also seemed
to require spiritual treatment. In such cases if any
grave or difficult question arose he reserved it for
the examination and decision of the wise when-
ever it was desirable to do so, and he listened
reverently to learned doctors, followed the author-
ity of the Saints without hesitation, and confirmed
his own decisions clearly by sacred testimony.
Wherefore he was highly praised by wise and
learned men for the abilities that were united in
him, but he himself accounted the praise of men
as nothing, for he did not strive to pursue after
subtility of speech, but rather to preserve a good
conscience. So in the understanding of the Holy
Scriptures his long application to study profited him
less than the informing grace of the Holy Spirit
Who giveth understanding to the little ones and
doth reveal His mysteries to minds that are pure.
Verily Gerard directed all his exercises toward
the attainment of this purity, impressing the fear
of God upon those who were newly converted,
chiding the slothful, and exhorting those who
would go forward in virtue to mortify their vices.
(7) " If," said he, " we neglect to fight against
our vices, our passions shall prevail, and we shall
fall into the snares of the devil who is ever lying
in wait to hinder our progress. Therefore we must
labour with all diligence to quit us like men in
fighting against them, for a crown of Eternal
Glory hath been promised to him that over-
cometh." After that he had received the Light
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GERARD OF ZUTPHEN

this Priest lived humbly and devoutly among the
Brothers, being filled with grace, and though he
had read many books, yet before his death he
began to read again " The Mirror for Monks " and
" The Progress of the Religious " as if he were a
new convert, and from these books he strove to
gather afresh the spirit of devotion, and to renew
himself again to his first fervour. Yet burning
with such zeal for progress he did not long sur-
vive, but mindful of Lubert that was dead — a friend
whom he had deeply loved and for whose de-
parture he had shed many tears — he soon followed
after him. He was sent with Brother Amilius to
the Abbot at Dickeninghe, a man learned in Canon
law whom he used often to consult in legal ques-
tions, and as he was returning from his journey
he came to Windesheim, and while passing the
night there fell sick unto death.

(8) And Amilius said to him, " It seemeth to
me that thou art near to die," to whom Gerard
made answer, " So seemeth it to me also," and so
as his sickness increased upon him, he breathed
forth the breath of his life, like one steeped in a
gentle sleep, during the night of the Feast of St.
Barbara the Virgin, in the year of our Lord 139$,
and in the thirty-first year of his age. His body was
buried by the Prior and the Brothers, with due
honour, in the path before the door of the Church.

Florentius hearing of the death of the beloved
Gerard was very sad, and he with all the Brothers
wept with great lamentation, for their deep love
for him constrained them to mourn for the taking
away of a brother most dear, who was a pillar of
their House, and, as it were, another hand to
Florentius in performing the business thereof.

But blessed be God Who lent us such a man!
225 Q

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LIFE OF AMILIUS OF BUREN.

(0

OW I must commemorate and set forth
in this book the life of the beloved
Amilius, a priest worthy to serve God.
He succeeded Florentius,our Reverend
Father, and was the second Ruler of the House,
being one whom Florentius loved as a familiar
friend, and a man decked with many jewels ot
virtue.

He sprang from a family of the Province of
Gelders in the territory of the Count de Buren;
and numbering amongst his forefathers men who
had been Ministers of State, he was esteemed to
hold like rank with them.

(2) When he came to study atDeventer, where
a school for special learning was then flourishing,
he showed such diligence and progress in the
scholastic arts that in a short time he took his
place amongst the foremost students as one of the
more learned, and by reason of the subtility of
his understanding was held in more than ordinary
favour by the Master of the School.

But by the gift of God it came about that a
mind so great was not wasted away in a worldly
life, nor sought to gain earthly honours through
knowledge, but counted all such things as dross.
So, being prevented by the Grace of Heaven, and
inspired by the Most High, Amilius came to the
House of Florentius and was drawn to him by the
holiness of his discourse; he submitted himself to
the counsel of the Holy Ghost speaking through
the mouth of this Reverend Father, who gave him
226

AMILIUS OF BUREN

the monitions of that Wisdom that is unto salva-
tion.

Amilius therefore putting aside his studies, and
abandoning his carnal friends, became an humble
Brother and a disciple of Christ; and by his
example he was profitable to many by leading
them to renounce the world and to serve Christ.
He gave himself up to the fulfilment of the most
humble duties; for his soul's salvation he spared
not his body, nor sought he anything for his own
advantage in this present life. In the virtue of
holy obedience he bore heavy labour, such as
milling and brewing and other tasks entrusted to
him, which he performed cheerfully and with
fidelity.

(3) Many wondered that, not being large of
frame, he could carry out such heavy tasks, which
assuredly he had not learned during his life in the
world, nor had been accustomed to aforetime;
tasks, moreover, which a stronger than he would
scarce ha\e undertaken for worldly gain. But the
love of Christ and the brotherly charity which
availeth for all things ministered strength to his
goodwill, so that his reward might be the greater in
proportion as he laboured more fervently than all.

So pleasing was he to God and to the Brothers
that, after Lubert and Gerard fell on sleep, he was
immediately ordained to the priesthood whilst
Florentius was yet alive, and when the time came
that he should celebrate his first Mass, Florentius,
clad in his surplice, attended him until he had
finished the Office to the honour of God perfectly
and with devotion. He celebrated at the Altar of
St. Paul in the church of which Florentius was
Vicar, before High Mass and privately, so that
there was not a large congregation present.
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THE LIFE OF

(4) So at the time of the Plague this man,
eminent for piety, truly faithful in everything that
was entrusted to him, and a comfortable friend to
all that were in need, took charge of the stricken,
being ready in the spirit of obedience and fraternal
charity either to live or die with his Brethren.
For he stood fearlessly by John Ketel, the Cook
of the Community, by Lubert, and many others
who were seized with the like disease, ministering
to them until their death; and having rendered
such service ofttimes to the Brethren he himself
fell sick, but amended again, for God had pity
upon the Brethren to their comfort lest they should
have sorrow upon sorrow.

It was from his mouth that I received many of
those good things concerning the virtues of the
Brothers which I have written in this book as
occasion demanded, although I have not expressly
named him as having told me of them.

(5) Once he came to the Brothers at Mount
St. Agnes, and speaking to some who were known
to him, exhorted them to abide in the holy manner
of life of the Order so as to go forward in virtue.
By his virtuous character and gracious words I
was greatly edified, for he stood there like some
gentle lamb serene of countenance and with eyes
looking staedfastly before him, not regarding the
faces of them that stood by. After the happy de-
parture of Florentius, who had appointed Amilius
to be his successor in the governance of the House,
he fell asleep in the Lord on the Vigil of the Feast
of Saint Barnabas the Apostle, in the 1404th year
of our Lord, having ruled the House well for four
years and three months. He was buried next to
Lubert in the Cemetery of St. Lebuin, on the south
side of the Church not far from the Priest's Vestry.

228

AMILIUS OF BUREN

(6) Amilius's Exhortation to the keeping of

Brotherly Love.
" Hitherto have we continued, my most beloved
brothers, ever united and in mutual charity, but
now as it seemeth I am about to depart from you.
Wherefore I do heartily entreat you that as ye
have been fervent hitherto to keep that unity (for
which be praise and glory to Christ), so ye main-
tain the same with steadfastness and perseverance ;
that in all things ye lovingly obey him to whom is
committed the care of this House, even as ye
would obey Christ and as hitherto ye have obeyed
me, not considering his person, but Christ in him;
for this cause think not the precepts he may give
you to be evil, wiihout reason, or contrary to your
well-being, since it is not he that giveth them, but
the Lord through him. Obey him therefore for
Christ's sake and as if he were Christ Himself.
Hasten to fulfil his precepts as though they were
given from Heaven, for the Lord is not always
pleased to reveal His will directly, or by miracles
or by angels, but hath so ordained that we should
know the same through a human deputy, whom
we must obey in all his commands and precepts
as we should obey the Lord Himself.

(7) "Therefore whatsoever duties or precepts of
charity he layeth upon you, these fulfil with will-
ing and cheerful minds, nor think that these things
shall lack their fruit or hinder your devout exer-
cises or your well-being; for a thousand such
exercises are nothing compared to humility and
the subjection that a man doth undergo willingly.
So even if his commands should seem to be with-
out reason, and like to be a great hindrance to
you, both at the present and in the time to come,

229

THE LIFE OF

nevertheless pass no judgement thereupon, but
alway continue humbly in subjection, nothing
judging. And as I have often said, look to Christ,
not to the man in his own person; ye are not sub-
ject to him because of his own proper qualities,
but ye submit for the sake of God, for your eternal
salvation and progress, and for the Kingdom of
Heaven. As ye have begun so continue to the end,
passing no judgement upon your Father, but re-
verencing him deeply, and in all things humbly
and cheerfully obeying him; think not within
yourselves " we are as aged, as skilled, as learned,
as wise as he," for ye are not put under him for
his own sake but for Christ's, and for your own
humiliation and safety, that ye may have recourse
to him as to a father for protection and for counsel.
(8) " What is there between you and me, Breth-
ren, save that ye have obeyed me for God's sake,
and what between me and Florentius (or Gerard if
I had been here with him) save that I obeyed him
for the Kingdom of Heaven's sake. Therefore
everyone should think how he can humiliate and
submit himself, and study to be contented what-
ever office is enjoined upon him, whether it be
small or whether it be great ; nor should any be
wise in his own conceit, but rather think that
whatsoever may have been ordained for him, that
is the better for him. If any would be excused
from any office saying that he is willing to give
way in all else, but that he ought not to be de-
graded to such or such an office, I had rather cast
him forth from the House than give him such
exemption, because at some other time when his
own will desired an office other than that assigned
to him, he would be rebellious in this also. But
in the matter of willingness to give way, let a man
^230

AMILIUS OF BUREN

think of naught save Christ. Brethren, let us be,
as it were, members one of another and each sus-
tain the other, which if we do not, our estate shall
quickly perish. Let us strive each in turn to keep
Charity and Unity, and let every one seek to be
as it were trodden under the foot of another and
so no adversity shall have power to hurt us.

(9) " I know of nothing else to say to you save
that which the Lord said to His disciples just
before His Ascension, namely, that ye love one
another even as Christ loved you, and that ye pray
for me ; and I, if I come to the Lord, will do what-
soever I can for you. In that I have often borne
myself ill and have been a scandal to you, I pray
you to forgive me ; likewise for my negligence and
the other many vices in which I have been en-
tangled, all of which I would readily confess before
you but that I fear lest some of you should be
scandalized." So saying he put off his hood and
besought pardon of the Brethren for his faults
with compunction and all humility, and began to
weep, seeing which the Brothers knelt and wept
long and bitterly. These were the last words of
Amilius which he spoke for the building up of
mutual love and peace.

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LIFE OF JAMES OF VIANA
<*€ Concerning James of Viana

(0

AMES of Viana, a man strong and wise
in character, was endowed with much
grace of humility, repentance and spi-
ritual insight, so that he often sighed
and wept for his daily failures, strictly examining
himself thereupon. Likewise he charged against
himself actions which another would praise in him,
for in everything that he did he was fearful know-
ing that it must be weighed in the strict balance
of the Judge on High, Who shall judge not open
negligence only, but also the secret stains of the
conscience. Far from his heart were proud
thoughts of himself and the wish to be accounted
good, for he desired to be lower than all and to
give way even to those beneath him as though
they were his betters. Amongst the writers he was
eminent being diligent in the copying of books
and in his care for them.

(2) When a young man sought to be instructed
by him in spiritual exercises, James in his humi-
lity immediately confessed that he was slothful and
a miserable sinner who had not yet really grasped
the first principles of virtue; and he began to com-
mend certain of the younger Brethren, saying that
they were men of fervent spirit and understanding.
Upon another time the same youth being very
sad told James of the distress of his heart, and
desired to hear some word of comfort from him,
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JAMES OF VIANA

and James spake kind and comfortable words to
him, exhorting him to be patient and to wait
humbly for the grace of God, because the good
Lord is wont to be present with them that are
contrite of heart, as saith the Psalmist, "Accord-
ing to the multitude of my sorrows in my heart
Thy comforts have given joy to my soul"; and
the young man being thus comforted, afterwards
often remembered these words that are so sweet
when any sorrow came upon him, for when the
comfort of man faileth, one must flee to the
Divine, and think how great Saints and the Elect
also have sometimes suffered heaviness and deso-
lation.

(3) So because James was a man of laudable
life, and coveted to remain in the lowest rank and
the simple condition of a Clerk, therefore by
reason of his virtues and this notable gift of hu-
mility, he was promoted to the Priesthood by the
good pleasure of God, and the counsel of Flor-
entius and his Brethren. But this promotion was
very grievous to him so that he wept bitterly
when he knew that he must needs be ordained,
for he confessed that he was too unworthy of such
a rank, and he deemed that they who had given
this counsel had greatly erred in that they had
determined to promote an unfit person. But the
more he abased himself the more pleasing was he
to God and to the Brethren, and the more gladly
did Florentius promote him; for at that time the
Priesthood was a thing rare and precious amongst
the Devout, because none dared to accept that
office save one that was righteous and compelled
thereto for the Common good, for all avoided
higher station and chose to abide in a lower room
and a lowlier office. Wherefore Florentius, him-
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THE LIFE OF

self a gem of the Priesthood, is reported once to
have said, " If I were not a priest and had not the
care of others I might be able wholly to amend
myself, for higher place doth often cause disturb-
ances of mind from which a good man that is
under governance and liveth without the care of
external things is the more free."

(4) Once when he wished to meditate upon his
failures, James secretly climbed up to the sollar
of the House, and with heavy sighs wrote down
his faults upon a Tablet so that he might not
forget anything that he thought he ought to
confess.

When one asked him of the manner of life of
the House, he said, " If any would live with us it
is needful that he abase himself and make him-
self less than all. Such an one hath here a Para-
dise and is abundantly content." Florentius used
sometimes to reprove him and recall him from
the unmeasured heaviness of his compunction,
lest by too great severity he should exceed the
bounds of prudence, and he bore the reproof
patiently, greatly humbling himself for that he
had gone forward somewhat imprudently. The
fervency of his spirit surpassed the strength of
his body, but his good intention was his excuse,
for the end thereof was to seek after God. After
this he fell into bodily sickness, and his strength
failing him by little and little, he died during the
lifetime of Florentius, that is, on the day following
the Feast of St. Gregory the Pope, to whom he
was specially devoted, and in the year of the Lord
1400. He was buried with his Brethren in the
cemetery of the great church that is dedicated to
St. Lebuin.

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LIFE OF JOHN CACABUS

Concerning John Cacabus, called in the vulgar
tongue, Ketel, an humble cook

(i)

HERE was an humble servant of Christ
in the House of Florentius named John
Ketel, to whom were assigned the
duties of the kitchen. This man, des-
pising all worldly things, chose the path of holy
poverty on earth, that in Heaven he might have
part in the eternal riches with the Saints; and
for his works of mercy and charity, his reward
was to enter into everlasting felicity.

Long ago he was very well known to me in the
days when I resorted oft to Deventer, and he
showed such humility in his manner of life, and
the example which he gave, that he preached
contempt of the world by his deeds more than by
his words. Yet his discourse was no vain thing
when he spake of God, for he persuaded his
hearers that all temporal greatness is con-
temptible and that no labour undertaken for the
love of Christ should be abhorred. But who could
tell worthily the virtues of this man? and yet
charity doth demand that I speak a few words that
this pearl buried in the Lord's field may not be
hidden too long, but may be brought forth to the
light for the edification of many.

(2) His native town was Duseborch, which lies
in the Countship of Marck, not far from Wesel,
and near the course of the Rhine. His mother
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Christina, following her son's footsteps, ended her
days in the House of the Sisters at Deventer.
That son had been at first a trader in the regions
of Flanders and Holland, but his fixed abode was
at Dordrecht with the merchants that trafficked
by sea. He often had the good inspiration to serve
God, but knew not how to make a beginning, nor
by what way to travel to the fulfilment of his de-
sire, and when he had long continued in the suc-
cessful conduct of his worldly business, at length
being inspired by better counsels, he thought to
put away the deceits of this world, and the heavy
yoke of the service thereof, and to turn his will
to fulfilling the Office of the Priesthood so as to
serve God in more honourable wise in that state
of life. Therefore on this account he put aside
his worldly traffick, and hearing of the repute of
the Devout Clerks at Deventer, he came thither
to visit the School with certain other men of good
purpose. He had already gained some knowledge
of Latin, so as to be able to understand the Scrip-
ture, and when he saw the holy conversation of
Florentius and his brothers, he was changed into
another man, and together with many others was
fired with a desire to renounce the world. He left
following the rules of Alexander and Donatus, and
entered into the School where spiritual exercises
are taught, so as to learn the Will of God in the
House of Florentius, where many were gathered
together and served Christ, being founded in hu-
mility and made fast in holy Charity.

(3) He was instant in his request to serve the
Brothers in the kitchen that so long as he lived
he might, in that humble condition, offer a ser-
vice pleasing to God. So after many prayers he
was admitted on probation, and putting aside his
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JOHN CACABUS

secular garb he was clad in an old habit, and a
linen apron that was suited to the defilements of
cooking; but he rejoiced more to be clad in such
a garment than he would had he been robed in
the Priestly stole; and he became a pattern of
humility and lowliness to all who were in the
House, giving himself up wholly to mortification
for the Love of the Crucified Lord. The fame of
his good conversation went forth to the ears of
men without, and many that had high place mar-
velled that he who had been formerly a wealthy
merchant, now had become a poor cook and an
humble Brother. For though he had once designed
to climb by the ladder of learning to the dignity
of a Priest of the Church, he did afterwards put
aside all desire for the pinnacle of honour and the
pride of dignity, and sought the lowest room, thus
imitating Christ Who humbled Himself and taking
upon Him the form of a servant, ministered to
His disciples.

(4) While he had continued in the world he
had prepared him certain priestly vestments
adorned in costly wise, and having designs in-
woven in golden thread. So gorgeous were they
that the bishop of a cathedral, or a ruling abbot,
might have been honoured in the wearing of them.
But now being informed to his soul's health by
the Spirit of God, John put aside and rejected all
of these, and selling to others his chasuble and
silken cope, vested himself in vile rags, a dark tunic
and a gray cloak, being purposed to serve in the
kitchen. And for this he returned hearty thanks
to God that He had called him to this ministry,
and had not allowed him to perish with the mul-
titude in the world, wherefore he sometimes said
to the Brothers with great cheerfulness of heart,
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"Am I not become a great Priest and Prelate?
for twice every day I administer communion to
the Brothers"; by which parable he signified that
he prepared their meal both morning and evening
and so renewed Christ in the person of each one
of the Brothers.

(5) He was often found praying on bended
knee before the kitchen fire, and while his hands
held the cooking vessels his mouth poured forth
devout Psalms. He made the kitchen an house
of prayer, for he knew that God is everywhere,
and the material fire was to him a flame whereat
to kindle the fervour of his spirit. During his
labours he would murmur melodiously the hymns
that he had heard sung in Church, and thus
bearing God in mind, he was outwardly busied
with his cooking, but inwardly at leisure to medi-
tate of heavenly things, for he passed no time
unfruitfully, nor for a moment neglected his
spiritual exercises. He was diligent to prepare
food for the Brothers in due time and carefully,
for he was the master cook, but yet he provided
nothing superfluous, and gave to others the better
meats, keeping the commoner for himself.

He chose three Saints above others for his own
special devotion, namely, St. Alexius, who for a
long while hid himself in his father's house in the
garb of a stranger, and patiently bore much con-
tumely from his own family; St. Francis, who
loved poverty, and would have no earthly posses-
sions in this world; and St. Elizabeth the widow,
who being filled with the bowels of mercy, dis-
tributed all her goods to the poor and despised
all worldly riches and honours as dross.

(6) Once he was speaking with his com-
panions concerning holy poverty, and so fervent

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JOHN CACABUS

was the sound of his words that by his bearing
and the transfiguration of his countenance one
would have thought that he was all on fire within.

On a holy day when certain Clerks from the
School had come to see him, he began to speak
good words to them, and amongst other things
said, " Well do we find it written in the Gospel,
' Blessed are the poor in spirit, for theirs is the
Kingdom of Heaven,' but nowhere do we find it
written therein, ' Blessed are the Masters in
Arts.' " And his hearers marvelling at the novelty
of his words, received them with much reverence;
likewise he explained his saying to them on the
ground that knowledge without humility profiteth
not, but, that in truth the Kingdom of God is
attained by poverty of spirit, that is, by humility ;
for this virtue doth gain favour from God now,
and Eternal Life in the time to come. He was
very good and pitiful in feeding the poor, par-
ticularly such as desired to serve God; and when
some said that they got but little by begging in
the streets, he marvelled that many rich men were
so churlish and did not give liberally to the poor
although without much loss to themselves they
might practise works of mercy, and receive ex-
ceeding great rewards from God.

(7) One day therefore he and another who was
chosen to be his companion disguised themselves
as beggars and went forth, when it was already
late in the day, to beg bread, wishing to prove
the truth of what these poor men had said. And
John Ketel cried before the doors and said, " Give
somewhat for God's Sake to a poor stranger who
would fain be in Jerusalem." By this he meant
not that Jerusalem on earth which slew Christ
and the Prophets, but the Fatherland Above whose
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inhabitants are the Saints and Angels of God; for
that country the poor stranger John did sigh,
being for the time far off in the body from the
Heavenly Jerusalem, though in his soul he drew
nearer to Her every day. Now a certain Clerk
who was in his house, hearing this cry, arose
quickly to open the door and know who this
stranger might be, and running after him he
asked, saying, " Who art thou that dost make this
petition "? But John held his peace for he would
not be known, but afterward yielding to that
other's importunity, he said, " It is I," and the
Clerk knowing his voice answered " Art thou John
Ketel? and now dost thou beg thy bread? what
is the cause hereof? " John therefore said to him,
" Hold thy peace and question me no further upon
the matter for the cause is pious and good." So
the Clerk returned to his house and told it to
them of his household, saying, " Very marvellous
is the sight that I have seen. John Ketel, the cook
of Florentius' house, doth beg bread from door to
door." And his hearers marvelled, and signed
themselves with the sign of the Cross, saying,
"What doth that good man mean?" and thus
communing with one another, they were greatly
edified by the example of John and privately told
this which he had done to certain others. But
John returned to the house, and most joyfully
carried into the kitchen the broken meats which
had been given him as alms, and showed to Flor-
entius and the Brothers the blessing he had
received, namely, the holy bread which he had
begged for God's sake. And Florentius rejoiced
over the devotion of his humble cook and said,
" Give us a share of thine alms," and John an-
swered: " Gladly will I give you a part hereof to
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JOHN CACABUS

eat; but I would in exchange give some of our
own bread to the poor, for they ought not to lose
what is their own but rather to receive an in-
crease." Then some of the bread that was begged
was put before the Brothers for their meal, and
John took some whole loaves from the buttery to
give to the poor for God's sake, as was com-
manded him, and there was great joy in the
House over this matter.

(8) One morning he went forth to a place near
the Fishgate to draw water from the river, and
as he was entering into a boat that belonged to
one of the fishers so as to reach the clean water,
the owner came up and said, " What doest thou
here, get thee gone quickly from my boat." And
John bore patiently the words of him that chode
him, and gave up his design to draw water lest
he might offend the man. But then the fisher saw
that John was an holy Brother and was about to
depart without a word, so being moved with com-
passion he said, " Come hither to me and give
me thy pitcher." Then he drew water and gave
John the pitcher again saying, " Go in peace,"
and John returned thanks to his benefactor, and
carried back the pitcher full of water, praying
devoutly upon the way, for this was ever his cus-
tom when he went forth upon any business.

(9) Florentius knowing that John was a virtuous
man and strong in spirit to bear adversity often
chode him for negligence, and blamed him for
matters in which he was not really blameworthy.
And this Florentius did to prove his patience and
to set him up as a pattern for others.

Thus when there were men knocking at the
window of the kitchen, and others standing at the
door John hastened to answer each one severally
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THE LIFE OF

according to his proper need: and as he was
running hither and thither Florentius knocked
upon the table with his hand as if he had need of
something; but John being fully occupied delayed
a little to answer; so the good Father said with
a serious air to prove him, " How long shall I sit
here waiting for thee?" to which the good cook
replied meekly, " My most beloved Master here
am I and will bring thee what thou wilt ; I pray
thee pardon my tardiness." Sometimes also
Florentius said to him, " How is it that this food
hath such an ill savour, knowest thou not how to
cook better? Mayhap the Brothers will murmur
because they must eat thine ill-dressed food."
But John listening patiently to the rebuke, and
confessing himself negligent replied, "I will gladly
amend myself," and Florentius answered, " Thou
dost often say so, yet thou dost make too small
improvement."

(10) At another time as Florentius was passing
through the kitchen John came behind him and
kneeling down took hold on the hem of his gar-
ment, asking pardon; and Florentius, looking
down upon him said: "What is it now?" and
John answered, " I have spilled some wine from
a cask in the cellar"; then said Florentius yet
more sternly, " It is thus that thou dost waste our
substance, now breaking something, now spilling
something else," and straightway he turned away
his face and shut the kitchen door, leaving the
cook upon his knees; but John bearing all humbly
arose from the ground making no complaint of
this treatment as though he had suffered injury,
but holding the holy Father who had chidden him
for his good in the highest esteem. In these and
in many other ways Florentius often proved John,
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JOHN CACABUS

and yet he loved him with an especial love and
honoured him with all his heart for his faithful-
ness and love of poverty, a matter whereon the
two did oft hold commune in the kitchen.

Though he had no great knowledge of letters,
yet had he a good ability to understand the
Scriptures, knowledge to discern prudently be-
tween vice and virtue, and to give effectual
remedies to the troubled and the tempted.

(l l) When he had leisure from his toil he re-
joiced to read in some holy book, not so as to
become more learned in the knowledge that
puffeth up, but so as to return to his work more
fervent in charity. He listened with diligence to
the reading at table, for he gathered much from
few words, and his virtue of obedience and frequent
meditations upon the benefits that God had given
him supplied that which the deep sayings of a
discourse in Latin denied to him: wherefore he
studied lovingly the life of our Lord Jesus Christ,
drawing therefrom a rule for every part of his
own life ; and for His love he embraced the lowest
calling, coarser food and poorer clothing.

Sometimes he read the book of John Climacus,
" On perfect renunciation of the world and mor-
tification of the Will," and expounded therefrom
sentiments full of spiritual truth, so that wise men
marvelled that he had so good an understanding
of the book.

(12) A few days before his death he was asked
to say whether he knew of aught in the house
that should be amended, because the Brethren
would gladly amend themselves, and he made
answer as a true lover of poverty, saying, " I
would desire that we should amend in three things.
First, that we should eat more sparingly and that
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more should be given to the poor ; secondly, that
our more precious ornaments should be sold and
the price thereof be bestowed in like manner;
thirdly, that since we have many books some of
these should be sold, and only those that are
necessary retained, and that by this means the
poor should be the better relieved."

To these words Florentius, rejoicing over his
devotion and his compassionate spirit, replied,
" John, that which thou sayest is very good."

While he was sick certain poor clerks came to
visit him, and looking upon them with eyes full
of pity, he said, "Oh! my beloved poor, hence-
forward I shall not be able to give you anything,
but I commend you to God that He may provide
for you in every good thing." Amongst his other
exercises in humility he had the following custom:
on every Sabbath he would clothe him in a long
linen robe or shroud to remind him of death and
in this garment he would cook on that day.
Moreover, he earnestly entreated that he might
be buried therein after his death, and this was
done, for Matthias of Mecklin who was his com-
rade, let wash this robe that John might be
buried in it even as he had desired. So when the
time drew near that this John, our cook and God's
servant, who was filled with many a fruit of virtue,
should depart from this life, he fell sick just
before the octave of the Feast of Pentecost, being
smitten with an imposthume, and began to set
himself in order for his approaching departure.

(13) But before his weakness grew upon him,
he of his obedience and charity, began once more
to take charge of poor clerks and the sick, being
desirous to visit them and to provide carefully for
their necessities, which thing did yet further in-
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JOHN CACABUS

crease his desert. But herein he was prevented
by his weakness, and he was wondrously consoled
by the sweetness of the Presence of Christ Who
visited him. For one day Amilius, who faithfully
attended him in his sickness and ministered con-
tinually to him, came very early in the morning
to visit him, asking whether he wished for aught;
and then John assenting thereto he went into the
church to hear Mass. But when the service was
ended he returned to the sick man who asked
him, " Wilt thou of thy charity share with me the
benefits of the Mass which thou hast heard "; and
Amilius answered, " Gladly do I give and assign
all to thee in charity, dear Brother," to which
John replied, " My Brother, whilst thou wert gone
our Lord Jesus Christ hath deigned to visit me,"
and Amilius hearing this said, " Tell me, I pray,
when did He depart? " and John answered, " The
moment thou didst open the door He vanished."
So Amilius rejoiced and blessed God, giving Him
thanks, and afterward he told me fully all that
was done.

(14) Satan also strove to deceive and affright
the servant of God, saying thus to him, " Take
thy purse again, foul merchant ! Thinkest thou
that thou canst buy the Kingdom of Heaven with
thy money? " But the humble John, understand-
ing the malice of the enemy, said secretly in his
heart, " I presume not to rely upon mine own
merits, but upon the mercy of God and the merits
of the saints." And so the enemy was put utterly
to confusion and departed from him, and John
did commit himself in faith to the Divine mercy;
and being a faithful servant of Christ turned him-
self yet more closely to prayer, and ruminated
upon these words amongst other songs of
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psalmody, "The Lord looseth them that are
fettered, the Lord enlighteneth the blind." Amilius,
who sat by his pallet, bowed down his ear to hear
something more from the lips of one that was in
the very agony of death, that he might record the
same as a good memorial of him; but he could
understand nothing because of the hoarseness of
the weak voice.

(15) At length after a long death agony where-
in he strove laboriously against the might of death,
he breathed forth the breath of his life amid the
devout prayers of the Brothers who had come
together, and so made a blessed end of a life
completed in the service of Christ. He died in
the year of the Lord 1398, on the fourth Sunday
after Pentecost, which day was the Feast of St.
Petronilla the Virgin. His poor body was buried
in the cemetery pertaining to St. Lebuin's Church,
where also divers Brethren who died after him
rest in peace, to be raised again through Christ
upon the Last Day, together with all the faithful.
Praise and glory be to Christ for a man so devout
as was this humble cook, who, after a short
course of years and but little toil, had allotted to
him in heaven, as we piously believe, the greatest
of rewards. Concerning him the venerable Father
John Huesden, Prior at Windesheim, has borne
worthy testimony, saying, " Would that it might
be my lot to live with such a man and to die in
like state even as he died!"

Here beginneth the Book of the devout exercises of
this same Brother John

(16) What can I render to Thee, O God Eternal,
for all the benefits that thou hast rendered unto
me?

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JOHN CACABUS

O! my beloved John, have pity upon thyself,
and with much diligence and all thy strength
ponder over thy past life; think what thou wert
in thy worldly days, nay, what thou art even yet
and what are thy deserts. Think upon the ines-
timable goodness of our Beloved Lord Jesus
Christ which He hath shown in fuller measure
to thee than to so many; remember, therefore,
that His judgement shall be more heavy upon
thee than upon those others, except thou amend
thyself. Stand in awe and think that though in
His so great kindness He hath spared thee, yet
perhaps He may not will to spare thee any longer.
Keep in thine heart this thought that to-day — or
at furthest to-morrow — thou must die, and then
whither shalt thou go?

(17) Woe is me, oh God Eternal! whither shall
I flee from the face of Thy wrath, for my sins are
more in number than the sands of the sea; yet
know I in very truth that nought is so displeasing
to Thee as despair, and that Thou desirest not
the death of a sinner but his repentance.

For this cause, say unto God with groaning of
heart: "Oh! immeasurable goodness of God,
look upon me a miserable sinner; oh! mercy all
embracing turn Thee unto me that am a man
full of iniquity. Behold! I that am desolate, come
to the Almighty; wounded I haste to the Physi-
cian.

" O Thou Who hast stayed so long the sword
of vengeance, continue Thine accustomed good-
ness, and according to the multitude of Thy
mercies blot out the count of mine offences."

There are also many other thoughts upon which
thou mayest ponder concerning the mercy of God,
as His mercy to David, St. Peter, St. Paul, Mary
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Magdalene, the Publicans, and many other sinners.
For it is clearly manifest throughout the whole
life of Christ, how pitiful He was to penitents who
came to Him; and in regard to them He weighed
not the multitude of their sins but the greatness
of their love, (l 8) Wherefore, if I would reach that
love, then it is above all things necessary for me
to consider mine own frailty, and truly to feel
that I can do no good thing of myself. Likewise
I must keep the greatness of God and His faith-
fulness continually before mine eyes, together
with mine own littleness and unfaithfulness to-
wards Him. In this there are many things to be
considered, and if I give right heed to them the
consideration thereof shall lead me to make my-
self subject to all men, to despise myself even as
also I should desire to be despised. But these
exercises must be conducted truly and with care-
ful thought, and one must constantly invoke the
help of the Lord from Whom must come the
power to perform such exercises.

If therefore I would reach that state of humility
and that love, it is needful for me to have a daily
exercise and rule to lead me to these things. And
so, according as Saints have said, I must look to
my past sins, keep them ever before mine eyes
and make all endeavour to weigh them. To do
this will keep me in subjection and humility, and
I shall not think the defects of the Brothers and
other men to be heavy, nor shall I judge them
lightly, but have compassion upon them, and lead
them to better things.

Wherefore it is expedient for me to strive to
this end, and to beware of searching curiously
into the deeds or words of others; to avoid de-
traction, and if I hear any such thing to strive to
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JOHN CACABUS

find excuses, putting the matter aside and casting
it away.

This also will help me greatly, namely, to con-
sider the virtues of my Brethren, of whom I be-
lieve that the greater number have never com-
mitted mortal sin. On the other hand, I must
think upon the greatness of mine own sins, so
shall I find that I am not worthy to live amongst
the Brethren nor to serve them, and I must hold
them in reverence and hope that through their
good works and prayers I may reach Life Eternal.

Likewise it is needful for me to have the Pre-
sence of God before mine eyes at all times, and
daily to strive inwardly to have good thoughts
during my work, and in everything to imitate
with a single heart that most worthy Pattern,
namely, the Life of our Lord Jesus Christ, His
humility, His patience, His contempt of the world
and poverty, but, above all, His charity.

Also, I must strive greatly to look upon every
man as the image of God and so to deal with all
my work as if I were doing it unto Christ; this
will greatly lighten my toil and make me benevo-
lent to everyone.

I will strive also to recite my prayers attentively
without haste, often in my work and labour to bow
my knee, and pray awhile briefly but with attention.

Every morning at the third hour when thou
hearest the bell, thou oughtest to rise without
delay and straightway begin to meditate upon
some holy subject, giving thanks for the mercy of
God; remember thine own misery, and that God,
the Angels, and the Saints are there with thee.

Be careful what thou readest and with whom
thou dost converse.

Kneel down or sit decorously without accidie
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or leaning to one side or the other, and always
bear thyself thus when thou dost pray.

When Mattins or Prime are over, read the Holy
Scripture, and if thou art heavy with sleep write
down something from the subject of thy study.
When the fifth hour doth sound do whatsoever
thou hast to do in the kitchen, and if there is
nothing there, shut up the kitchen and bind some
books, or if anything hath been committed to thee,
do it until it is time to go into the kitchen.

When the bell doth ring for Mass, read the
first part of Tierce as far as the Psalms while
thou art still in the House, and continue to read
the remainder on thy way as thou goest to Church.
Kneel upright upon thy knees in Church in some
corner during the whole of Mass; and after thy
usual custom meditate upon the Life and Passion
of our Beloved Lord Jesus Christ.

When Mass is done begin whilst thou art still
in Church to read Sext as far as the Psalms, and
read the rest upon thy homeward way. When
thou hast returned to the kitchen from Church
pray awhile, determine in thine heart how thou
wouldest order thyself during the day, and what
are the points in which thou oughtest to amend
thyself; then strive steadfastly to this end, keep-
ing before thine eyes (as was said before) that
Divine Mirror of the Life and Character of our
beloved Lord, and remembering that it is to Him
and not to men that thou art ministering.

In the midst of thy work and labour thou
oughtest to say often and attentively some brief
prayer upon thy bended knees, especially at the
ringing of the Bell, and when the signal soundeth
in the Church to announce the Elevation of the
Holy Body of our Lord Jesus Christ.
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JOHN CACABUS

Constantly constrain thyself in the midst of
thy work to have some good thought, as, for ex-
ample, the benefits of God, the Kingdom of
Heaven, the Judgement, or Death: and when
anyone doth knock at the kitchen door look to it
that thou give a good answer.

If thou hast time study awhile in the book of
extracts which thou hast copied.

Whomsoever of the Brothers thou seest either
within or outside the House, look upon him as
upon Christ, having special regard for those who
have the care of the House, and if they require
aught of thee do it quickly and with a cheerful
countenance.

Before beginning a meal read the Benedicite,
and during thy meal be instant to read or to
meditate upon something that is good.

Take heed lest thou eat too hastily, or partake
of delicate meats or drinks; be not longer at
the table than are the Brethren, and during the
meal, if any one of those who serve the table doth
knock at the door, arise quickly. After the meal
thou must provide for the Reader the hot victual
like that which the Brothers have had. Mean-
while, read the Grace and put away the remnants
of the food, and the cooking vessels each in his
own place, as quickly as thou canst. When thou
comest to thy cell after dinner, immediately read
Nones and then do thy work and labour with the
lay Brothers until the second bell for Vespers,
unless thou hast some other duty in the House
or abroad. After this read thy Vespers. If thou
hast further time to spend meditate upon or study
some holy subject until the fourth hour, and then
go to the kitchen to prepare supper for the
Brothers; after this meal prepare for the follow-
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THE LIFE OF

ing day such food as the sick or the Brethren
may require. When thy business in the kitchen
is done go to thy cell and read Compline, after
which thou mayest study or do any good thing
until the eighth hour, at which time thou oughtest
to write down thy failures and to meditate piously
upon some holy matter, to say some prayer with
invocation of the Saints, and having such thoughts
in mind to go to bed about the ninth hour en-
deavouring to fall asleep while yet meditating
upon holy things.

When thou dost awake let thy thoughts dwell
straightway upon some holy matter, that thou
mayst be able to sleep again with such things
still in mind.

Before all these things I ought to prefer
obedience; and it is my desire, whatsoever the
rulers of the House may order (though their
decision agree not with mine own ideas) to aban-
don mine own will without hesitation in these
matters, to do at once whatsoever they desire,
and not to hold to anything or to any task with
inordinate affection; for if I abstain from so doing
I shall the more easily abandon mine own will.

Furthermore I ought to strive to hold in rever-
ence and honour those who are the Guardians
and Procurators of the House: to take all heed
not to harbour harsh thoughts and suspicions of
them, to perform dutifully and without reserve
all that they desire, not judging or seeking to
inquire the reasons for which they order this or
that ; to keep mine own foolishness clearly before
mine eyes, remembering that I am not wise, and
to think their wisdom great.

Of a surety also I must keep before mine eyes
the facl that I have resigned myself to these
252

JOHN CACABUS

Superiors as being in the place of God, and so
am not mine own, although I have bound myself
to this obedience not by vow but of my own free
and untrammelled will and purpose, and this have
I done in the hope that it is wholesome for me
so to stand rather than to act according to mine
own judgement and pleasure; therefore I desire
to think upon this purpose of mine, and earnestly
to entreat my Superiors to keep me in subjection.

Moreover I must strive in all my works, words,
and thoughts to fear God rather than man, that
whatsoever I do it may be solely to the honour
of God and to please Him only; in like manner
whatever trespass I commit I must fear therein the
offence I give to God more than that I give to men.
In very truth I must keep myself from boasting,
from the desire of outward show and from the
love of praise from men.

(19) Also I must strive mightily to keep silence,
for this shall be a notable aid to many virtues.
I will strive when I speak to do so prudently; to
say one "Ave Maria" in the interval before I
speak, or reply; not to exaggerate: to avoid
loose talk and the use of many or high-sounding
words, especially in the kitchen; and to be care-
ful to admonish others in this regard.

I must earnestly endeavour to be alone when-
ever I can, to put on my spiritual armour, never
to be idle on any account, and to avoid speaking
or listening to defamatory talk. In the office
assigned to thee be diligent to preserve the out-
ward appearance of order; be obedient in the
performance of thy duties and show thyself to
be kindly to every man, especially by providing
food for the sick, particularly for our Father
Florentius, who is almost always weak and sickly.
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I resolve to be benevolent to all strangers, receiv-
ing them as I would Christ, but not talking much
with them ; to look well to the care of the poor,
and to do all that is entrusted to me so far as in
me lies, namely, to hold them in reverence, to
show them kindness, and to keep ward faithfully
over the goods entrusted to me.

(20) When I go abroad on business I will
strive to keep watch over mine eyes, to read
some good book or to meditate while in the
streets, and to return homeward as quickly as
•nay be. Also I will endeavour to make known
my temptations; and at least once in the week
to lament over my sins to some one person, to
accept the remedies that he proposeth, rejecting
none, and to endeavour always to admit my
guilt; and if I break anything, or neglect any
duty, I desire to ask pardon therefore freely.

Also I would abstain from too often tasting the
food before it is sent up, save in case of need;
from drinking (save at meal times) without leave
from my Superiors; and from doing anything
behind their backs that I would not dare to do
before their faces.

I ought to strive earnestly to perform all
despised and humble tasks and to relieve our
Brothers Matthew and John thereof whenever I
can do so, to hold them in reverence, to show
myself kindly to them and prompt to aid in every
humble task.

(21) I will beware that no complaint be heard
from me of my clothing, my food, and the like;
but I will strive rather to feel that I am unworthy
of those things which I lack; it is my duty also
to read diligently such books as may help me to
this end, to give my whole attention to the attain-

254

JOHN CACABUS

ment thereof, to strive to order myself modestly,
whether I am walking, standing, sitting, or the
like.

It is also profitable to me to esteem the spiritual
exercises of this House more highly than those
of other Houses, to have a great love for my
work in the kitchen, a full resolve to die in this
condition, and not to depart from it by reason of
anything that may come to me save only in virtue
of the rule of obedience.

In this I must have all confidence towards our
most loving Lord, namely »ihat He is ready to
forgive all my sins, and to give me freely mine
own proper reward for everything I do, however
small it be.

And though there are many other tasks greater
and holier, yet I must not leave mine own work,
but remain constant thereunto, being assured
that for me no task is more wholesome or more
profitable than that to which the Lord hath
called me.

Besides these things it is my desire to examine
myself daily after the eighth hour in all matters
of this kind, to ascertain that in which I have
trespassed, and (as I hope), to resolve firmly to
amend myself surely therein for the time to come.

255

THE LIFE OF

LIFE OF ARNOLD OF SCHOONHOVEN

a<£ Concerning Arnold of " Schoonhoven " (that is,
" Belles Curice "), a devout Clerk

(0
N the days when the Church at Deventer
flourished through the presence there
of that Reverend Father Florentius,
and many scholars came to that city
from divers regions desiring to be taught, there
came also from the country of Holland a youth
whose natural disposition was good, and in whom
was no worldly malice. His name was Arnold,
and he was the son of one Wyrone, a faithful man
and an honourable citizen of Schoonhoven. While
Arnold was still in his parent's house, and attended
the School with the boys that were his comrades,
he followed not the ways of those that sported in
the streets, but it was his custom to enter the
Church in the morning and there to offer his
prayers and vows to God before the several
Altars, giving up his heart betimes in the day to
the Lord Who made him. The first beginnings
of a boyhood so devout contained the promise of
that fuller grace which he should earn when he
came to man's estate ; for God shielded him that
he continued untouched by the contagion of the
flesh. As I have said, he came to Deventer, where
at that time Master John Boheme was in author-
ity, and he presented himself before the face of
Florentius, hoping to obtain a lodging in one of
the Houses of the Devout Clerks. At that time
256

ARNOLD OF SCHOONHOVEN

there was no small number of these Clerks living
in the several Houses under the rule and disci-
pline of that most devout Father, and following
the holy commandments of their Lord, His coun-
sels and precepts, and also at set times toiling at
the work of copying books for the Schools.

(2) So Florentius, perceiving that Arnold was
earnestly disposed to the service of God and
wholly turned away from the world, gave him
leave to abide in his own ancient House wherein
dwelt divers Clerks, about twenty in all, living at
the common charge, having a common table and
expenditure, and serving God with great devotion.
Amongst their number were three lay Brothers,
of whom one was the Procurator, who bought all
things necessary for the Community, the second
was over the kitchen, and the third mended the
clothes. In after days some of the Brethren from
this House passed into the order of Canons Regu-
lar; others attained the Priestly rank, and by
reason of the good examples which they had
seen and learned at Deventer, bore fruit in other
places.

(3) At this same time, by the aid and counsel
of Florentius, I also took up my abode in this
house, and continued in the Community for about
a year, having Arnold as my companion, for we
were content to share one little cell and bed.
Here indeed I learned to write, to read the Holy
Scripture and books on moral subjects, and to
hear devout discourses ; but it was chiefly through
the sweet conversation of the Brethren that I was
inspired yet more strongly to despise the world ;
and by the pious admonitions of Arnold I was
holpen and instructed every day. All that I was
then able to earn by writing I gave for the ex-

257 s

THE LIFE OF

penses of the Community, and what I lacked, the
generous piety of my beloved Father Florentius
defrayed for me, for he succoured me in every
way like a father.

(4) Thus I noted in Arnold many signs of de-
votion, for he was altogether exemplary and de-
vout both in the House and the School, not hurtful
or harsh to any, but acceptable and kindly unto
all. Every morning at the fourth hour when the
Bell gave warning, he awoke instantly and arose
with alacrity, and then, before the bed on bended
knees, he said a short prayer, fervently pouring
forth the first fruits of his mouth to the Lord.
After dressing himself quickly, he went in due
time to the Oratory to recite the morning Office
of the Blessed Virgin Mary and of the Holy Cross,
and he did not keep the others waiting but was
instant to arrive before them all.

When it was time to go to Mass he hastened
to be amongst the first in Church and humbly
bowed the knee before the Altars, hearing the
Office of the Mass with the reverence of a sup-
pliant, and ceasing not from prayer and holy
meditation until the solemn rites were finished
in due order. He loved to choose a private place
far from the crowd so that he might not be hin-
dered in his prayers, and the more private his
place the more fervent were his supplications.
He avoided to be seen of men lest in any way he
might become conspicuous by his devotion, and
likewise he took care that his voice might not be
heard abroad, for his desire was to open his heart
in private prayer to God only; but yet his burn-
ing light could not always be thus hidden nor
hindered from shining abroad though he were
fain to hide it.

258

ARNOLD OF SCHOONHOVEN

(5) Thus it sometimes happened that though
he wist not of it, I stood by and noted secretly
what he did, and was set on fire by his fervour
in prayer, for I desired that I too might some-
times feel a devotion like to that which he seemed
to feel every day. Nor was it wonderful that one
who kept careful ward over his heart and lips
wherever he went, should be devout in prayer,
for the sound of joy was heard from his mouth
by reason of the most sweet savour of his devo-
tion, as if he were partaking of delectable food,
according to that saying of the Psalmist: " The
high praises of God shall be in their lips." As he
sat with the boys in School he noted not their
childish clamour, but as the Master delivered his
lecture he wrote the same on paper and after-
ward read it over to himself or with a comrade,
thereby avoiding vain talk; for he did not betake
himself to worldly employments, but when the
lectures were done he read awhile in the Holy
Page, and often prayed silently or sighed in-
wardly; for in his studies he sought God above
all else. When he found aught that was especi-
ally noteworthy, he of his charity showed it to
the comrade who was with him or gave him the
passage to read, and thus by the Sacred word
and by his holy discourse he turned many away
from scurrilous talk and laughter. On Feast Days
when many persons came to the town, he brought
not a few to the House of Florentius to hear his
discourse, not regarding their age or condition,
but rejoicing over them and hoping for the con-
version of some; and through the inspiration of
God he was not disappointed of his desire, for he
saw the fruit of his labours in the amending of
the lives of these worldlings, both young and old.
259

THE LIFE OF

His discourse and exhortation dealt not with lofty
matters nor with things foreign to the purpose in
hand, but with true conversion to God and the
amendment of life in the world; and the holy
simplicity of his devout words was more profitable
than the subtility of a Latin discourse.

(6) When he seemed to be sufficiently advanced
in learning he occupied himself wholly with spiri-
tual studies, deserting those of the Schools; he
forgat his parents, his home, and his country for
the sake of Life Eternal, and submitted himself
most readily to the yoke of obedience and to the
discipline of the Clerks, as was the laudable cus-
tom first instituted by our Father Florentius in
that ancient House. He toiled not greatly to at-
tain much learning, but rather to preserve a good
conscience and purity of heart, for he knew that
the pure in heart are blessed and most pleasing
to God. He began to be instant and earnest in
his prayers to be allowed to abide all the days of
his life in the House of Florentius, for there was
no other state of life in the whole world that he
would choose save that in which he could pass
his days with the Brothers who were so devout
and worthy to be accepted of God, beneath a
strict rule and in obedience to the most reverend
Father of the House. At this time those disciples
and most devout pupils of our beloved Father
Florentius, whose lives I have written above, were
still in the flesh, namely, Lubert, Henry, Gerard,
Amilius, James and John Ketel, and there were
with them some others who had been amongst
the first members of that Community. These
were fervent in the love of Christ, and let their
light shine as an ensample to their neighbours,
and the beloved Brother Arnold desired to be knit
260

ARNOLD OF SCHOONHOVEN

to them in humble fellowship and sincerity of life,
for he knew that his should be a happy fortune
if he should be thought worthy to spend the
whole space of his mortal life with these Floren-
tian Brothers that lived the life of Chastity on
earth. But though he was importunate in his
prayers Florentius delayed to grant his petition
so that he might have a better probation, and he
spake to him in this wise: " Learn to write well
and then there may be hope for thee."

(7) Hearing this he expended all diligence in
learning the art of writing, and often went to
some skilful writer, asking to be more fully in-
structed by him; and he said to me: "Would
that I could write well that I might the sooner
dwell with our Father Florentius! I believe that
through God's grace I should have a good will
to overcome my passions if only I knew how to
write." When I heard this I marvelled at his
righteousness and fervour, in that he endeavoured
with all his might to do what Florentius had
bidden him, and I transposed his saying and
thought in my heart: "I should have a good
will to learn writing if only I could amend my
life."

But Arnold had a special grace from God
which instructed him in every good work so that
no matter of obedience seemed hard to him, and
this grace he strove to nurture with holy exer-
cises and to preserve with anxious prayer lest it
might be imputed to him that he had received
God's grace in vain. Therefore, before he read
or began to write, he said a short prayer making
his work an offering to God, and at the end thereof
he did the same, returning thanks to Him. When
he went forth from the House or returned to his
261

THE LIFE OF

cell, he bowed the knee before the Image of Christ,
and so with prayer and obeisance he went about
his business.

(8) Every hour when the Bell rang he said an
Ave Maria or some similar invocation, and while
he was still attending School, if he saw the door
of the Church open before or after school-time, he
gladly entered and remained there so long as
time allowed, or at least made a reverence toward
the Church. The pious customs that were en-
joined by his Elders he carefully observed and
did not knowingly omit even the least of them.
He accepted the admonitions given him with
gratitude, be the matter never so slight, and
earnestly strove to amend. He received every
word spoken by the Superior or his vicar as
humbly as if he had heard the same from the
mouth of God, or of some Saint, but he ventured
not to discriminate or judge by interpreting the
order otherwise than as it was given. For these
things' sake he had great peace of heart and was
dear alike to God and man, being willing and
ready to do all that was commanded him as one
that rejoiceth ever in the Lord.

(9) Before the Festivals of Christ and the
Saints he was instant and zealous to prepare
himself for the Holy Communion, and he used
to say: " A great Feast is at hand, therefore let us
prepare ourselves devoutly to receive the Lord";
or, again: "To-day is the Feast of such a Saint,
let us earnestly implore his suffrages."

(10) When a certain youth was speaking with
Florentius of the vice of vainglory and asking for
a remedy therefor, Arnold, who was passing by,
came upon them, and Florentius seeing him said
to the youth: "What sayest thou of that Brother

262

ARNOLD OF SCHOONHOVEN

yonder? Is he also vainglorious? " To which the
youth answered: "I trow not"; and Florentius
said: "I wit well that it is as thou sayest."

So when the fulfilment of his desire had been
delayed for about a year, and having been proved
sufficiently, he had still continued constant, long-
ing with all his heart to be allowed to join the
Brotherhood, Florentius yielded to his petition
and accepted him, giving him a place amid the
Brethren; this was a thing most joyful to him,
and he returned hearty thanks to God therefor.
Then as though he were converted anew and
called to a more perfect state, he strove so zeal-
ously after an earnest and humble conversation,
as to become to all a pattern of virtue and utter
subjection; he let slip no whit of that primitive
devotion and those good customs which were
handed down to him by the former Brethren of
the House; he apprehended the discipline with
all his heart, exercising himself in virtue and
daily renewing himself therein according to the
saying of the Apostle : " Be renewed in the spirit
of your mind." He shook off all sluggishness
from him, being ever ready to watch and pray,
diligent in his writing and in admonishing the
negligent piously and with charity, being led
thereto by godly zeal.

(ll) There seemed to dwell in him no will
other than that of his Superior whose deeds and
words he magnified, and embraced humbly, as if
they proceeded from heaven, and thus he con-
tinued like an innocent child in obedience and
subjection, not in his youth only but unto his
life's end. He shewed his lowliness and modesty
in his outward apparel as well as in his speech
and conduct, and if he perceived that anyone
263

THE LIFE OF

went beyond the established usage or fell short
thereof, he always strove to persuade him to
choose the better part.

For himself he chose the lowest place un-
feignedly and of set purpose, and just as the
bearing of humiliation is a burden to some, so
his burden was the finding of humiliations to inflict
upon himself.

Amid the Brothers he was cheerful but not
frivolous, nor was he given to much talking but
put a guard over his mouth and uttered only
words tending to edification, for he was more
ready to hear than to teach.

In his labour he was faithful and earnest, and
was grieved if he could not always rise up in
the night and help the Brothers in their brewing.
Before the hour for writing he would prepare his
pens so that he might be the less hindered from
his work and the more promote the common
good.

(12) He strove so to order his doings that the
Brethren might not be burdened by him, but that
he might rather bring in something to their
profit ; and therefore in his anxiety to avoid so
far as possible consuming the fruit of their labours
he gladly performed his share of the common
labour, and also tasks beyond these. Moreover
he rejoiced that if aught was lacking in the gains
that he earned by writing this was supplied by
his father after the flesh who used to send year
by year a certain sum of money to the Brethren.
After the death of his parents he would have
given gladly all the inheritance which fell to him
for the use of the Community, but in this purpose
he was hindered by death, which was beforehand
with him. For when he was purposed to go to
264

ARNOLD OF SCHOONHOVEN

Holland to settle the affairs of his inheritance, he
came to Zutphen, to the Brethren who were then
sojourning there, and after a few days he fell
sick just after the Feast of St. Philip and St.
James, wherefore his journey to his native land
was deferred lest haply his end might come
when he was far from the fellowship of the
Brethren.

(13) Though he felt that his weakness was
growing more and more upon him yet he lay not
long upon his bed, for upon the Day of St.
Wyrone the Bishop — which was the last save one
of his life — he himself made his own bed, and on
the following day, that is on the Feast of St.
Gengulphus the Martyr, about the hour of Vespers,
having settled his affairs, he received the Com-
munion of the Holy Body of Christ and the
Unction. But late in the evening, feeling himself
very weak, he desired that the Brethren should
come together to him, and to them he devoutly
commended himself, begging them to pray faith-
fully for him and to report his death to a certain
devout Virgin at Schiedam, named Lydewy, who
had promised to pray for him, for he had once
visited her in Holland, and many wondrous things
are told of her by reason of her long suffering
patience.

Having made these requests he lay until the
tenth hour when the day was closing, continuing
sound in mind, and he showed no sadness when
he came to the last hour but said he was ready.
Then, his Brethren being present and praying
round him, he rendered up his soul without much
pain, as it would seem. He had lived amongst
the Devout Brothers from his youth up, in a
good conscience, being a true worshipper of God
265

LIFE OF ARNOLD OF SCHOONHOVEN

and a devout lover of Christ, and had persevered
for thirty-one years in the Community in the
humble condition of a Clerk.

This sweet and amiable Brother died in the
year of the Lord 1430, on the ninth day of May,
in the City of Zutphen in Gelders, and was buried
in the Cemetery of the Blessed Virgin Mary to-
ward the South side of the Church.

Novice

(14) Hearing the lives of these men I am
constrained to despise mine own, for thereby I
I see how far I am from the true virtue.

But yet I hope that it is profitable to me to
have learned this from thy narration, for I pur-
pose from my heart to amend myself.

The Elder Brother

For this purpose I have told these things to
thee, though briefly, that thou mayest make it
thy study to give thyself to fervency of spirit, nor
ever aspire to any dignity or honourable office,
but mayest rather labour to be altogether in
subjection and to root out thy vices.

So shalt thou be able the more fully to please
God Who doth ever grant a special grace of devo-
tion to the humble, and after the toil of this pre-
sent life glory for ever and ever to them that
have fought a good fight.

Amen.

266

CHISWICK PRESS : CHARLES WHITTINGHAM AND CO.
TOOKS COURT, CHANCERY LANE, LONDON.

BX 2900 .Z513 W5 1905 SMC

Thomas, a Kempis,

The founders of the new

devotion

I